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Text -- Isaiah 30:1-19 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:2; Isa 30:4; Isa 30:4; Isa 30:5; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:7; Isa 30:7; Isa 30:8; Isa 30:8; Isa 30:8; Isa 30:8; Isa 30:11; Isa 30:12; Isa 30:13; Isa 30:14; Isa 30:15; Isa 30:15; Isa 30:15; Isa 30:17; Isa 30:18; Isa 30:18; Isa 30:18; Isa 30:18; Isa 30:19
The Jews.
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Not such as by my spirit, speaking in my word, I have required them to do.
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Wesley: Isa 30:1 - -- That unto all their sins, they may add distrust of my power and mercy, and put confidence in an arm of flesh.
That unto all their sins, they may add distrust of my power and mercy, and put confidence in an arm of flesh.
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Both the messengers, and they who sent them.
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Wesley: Isa 30:6 - -- The treasures, which were carried upon asses or camels, into Egypt, which lay southward from Judea.
The treasures, which were carried upon asses or camels, into Egypt, which lay southward from Judea.
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Wesley: Isa 30:6 - -- This may be understood properly, but withal, seems to design the craft and cruelty of that people.
This may be understood properly, but withal, seems to design the craft and cruelty of that people.
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Wesley: Isa 30:7 - -- It is safer and better for them to sit quietly at home, seeking to me for help.
It is safer and better for them to sit quietly at home, seeking to me for help.
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Wesley: Isa 30:8 - -- So this was to be written twice over, once in a table, to be hanged up in some public place, that all present might read it; and again, in a book, tha...
So this was to be written twice over, once in a table, to be hanged up in some public place, that all present might read it; and again, in a book, that it might be kept for the use of posterity.
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_Do not trouble us with harsh messages from God.
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Wesley: Isa 30:12 - -- In the wealth which you have gotten by oppression, and in your perverse course of sending to Egypt for help.
In the wealth which you have gotten by oppression, and in your perverse course of sending to Egypt for help.
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Wesley: Isa 30:13 - -- Of trusting to Egypt, shall be like a wall which is high, but swelling forth in some parts, which, upon the least accident, falls down suddenly.
Of trusting to Egypt, shall be like a wall which is high, but swelling forth in some parts, which, upon the least accident, falls down suddenly.
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In sitting still, and quieting your minds.
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'Till you be destroyed, and but a few of you left.
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Wesley: Isa 30:19 - -- After a set time, they shall return to Jerusalem, and have a fixed abode. This was in part accomplished upon their return from Babylon; but more fully...
After a set time, they shall return to Jerusalem, and have a fixed abode. This was in part accomplished upon their return from Babylon; but more fully in the times of the gospel, when many of them were, and the whole body of them shall be brought into Christ's church.
JFB -> Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:2; Isa 30:2; Isa 30:2; Isa 30:2; Isa 30:3; Isa 30:4; Isa 30:4; Isa 30:4; Isa 30:5; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:7; Isa 30:7; Isa 30:8; Isa 30:8; Isa 30:8; Isa 30:9; Isa 30:10; Isa 30:10; Isa 30:10; Isa 30:11; Isa 30:11; Isa 30:12; Isa 30:12; Isa 30:12; Isa 30:12; Isa 30:13; Isa 30:14; Isa 30:14; Isa 30:14; Isa 30:14; Isa 30:14; Isa 30:15; Isa 30:15; Isa 30:16; Isa 30:16; Isa 30:17; Isa 30:17; Isa 30:17; Isa 30:18; Isa 30:18; Isa 30:18; Isa 30:18; Isa 30:19; Isa 30:19; Isa 30:19
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JFB: Isa 30:1 - -- That is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15)....
That is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Exo 24:8; Zec 9:11), translate, "who make a league."
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JFB: Isa 30:1 - -- The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).
The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).
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JFB: Isa 30:2 - -- The generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [JOSEPHUS, Antiquities, 8.6,2]. Phra, "the sun," was ...
The generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [JOSEPHUS, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.
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JFB: Isa 30:3 - -- Disappointment. Egypt, weakened by its internal dissensions, can give no solid help.
Disappointment. Egypt, weakened by its internal dissensions, can give no solid help.
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JFB: Isa 30:4 - -- Are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of HERODOTUS (2.137); according to GROT...
Are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of HERODOTUS (2.137); according to GROTIUS, Tahpanhes contracted (Jer 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.
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JFB: Isa 30:6 - -- The prophecy as to, &c. [MAURER]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah see...
The prophecy as to, &c. [MAURER]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Dan 11:5-6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Hos 8:9; Hos 12:1).
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JFB: Isa 30:6 - -- The desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (Deu 8:15; Jer 2:6).
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"Egypt is vanity, and to no purpose will they help" [G. V. SMITH].
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JFB: Isa 30:7 - -- Hebrew, Rabah, a designation for Egypt (Isa 51:9; Psa 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth ...
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JFB: Isa 30:8 - -- A tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.
A tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.
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JFB: Isa 30:8 - -- Namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come ...
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JFB: Isa 30:8 - -- Rather read, "For a testimony for ever" [Chaldee, JEROME, LOWTH]: "testimony is often joined to the notion of perpetuity (Deu 31:19, Deu 31:21, Deu 31...
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JFB: Isa 30:9 - -- Unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isa 59:13; Pro 30:9).
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JFB: Isa 30:10 - -- Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of t...
Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."
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Let us hear no more of His name. God's holiness is what troubles sinners most.
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JFB: Isa 30:12 - -- Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.
Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.
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Isaiah's exhortation to reliance on Jehovah.
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In relying on Egypt, rather than on Jehovah.
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JFB: Isa 30:13 - -- Image from a curve swelling out in a wall (Psa 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt...
Image from a curve swelling out in a wall (Psa 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.
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A fragment of the vessel large enough to take up a live coal, &c.
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JFB: Isa 30:14 - -- Cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.
Cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.
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Turning back from your embassy to Egypt, and ceasing from warlike preparations.
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JFB: Isa 30:16 - -- Not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Isa 31:1). This was expressly...
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Literally, "before your enemies"; their sin and its punishment correspond.
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A thousand at once, or, "As one man" [MAURER].
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JFB: Isa 30:17 - -- At the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one...
At the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. SMITH], or "a banner on a hill" (Isa 5:26; Isa 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. GESENIUS (from Lev 26:8; Deu 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."
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JFB: Isa 30:18 - -- On account of your wicked perverseness (Isa 30:1-2, Isa 30:9, Isa 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in pun...
On account of your wicked perverseness (Isa 30:1-2, Isa 30:9, Isa 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13-14, Isa 30:17) [MAURER]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS].
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JFB: Isa 30:18 - -- Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "The...
Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c.
Clarke: Isa 30:1 - -- And that cover with a covering "Who ratify covenants"- Hebrews "Who pour out a libation."Sacrifice and libation were ceremonies constantly used, in ...
And that cover with a covering "Who ratify covenants"- Hebrews "Who pour out a libation."Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word
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Clarke: Isa 30:4 - -- Hanes - Six MSS. of Kennicott’ s, and perhaps six others, with four of De Rossi’ s, read חנם chinnam , in vain, for הנס Hanes ; a...
Hanes - Six MSS. of Kennicott’ s, and perhaps six others, with four of De Rossi’ s, read
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Clarke: Isa 30:5 - -- Were - ashamed - Eight MSS. (one ancient) of Kennicott’ s, and ten of De Rossi’ s, read הביש hobish , without א aleph . So the Cha...
Were - ashamed - Eight MSS. (one ancient) of Kennicott’ s, and ten of De Rossi’ s, read
But a shame "But proved even a shame"- Four MSS. (three ancient) after
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Clarke: Isa 30:6 - -- The burden - משא massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to...
The burden -
Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to succor him against the king of Assyria
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Clarke: Isa 30:6 - -- Into the land of trouble and anguish "Through a land of distress and difficulty"- The same deserts are here spoken of which the Israelites passed th...
Into the land of trouble and anguish "Through a land of distress and difficulty"- The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, Deu 8:15, as "that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water. "And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, "Ye shall henceforth return no more that way,"Deu 17:16
Shall not profit them - A MS. adds in the margin the word
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Clarke: Isa 30:7 - -- Their strength is to sit still "Rahab the Inactive"- The two last words, הם שבת hem shabeth , joined into one, make the participle pihel המ...
Their strength is to sit still "Rahab the Inactive"- The two last words,
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Clarke: Isa 30:8 - -- For ever and ever "For a testimony for ever"- לעד leed . So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and 1. D. 2: εις ...
For ever and ever "For a testimony for ever"-
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Clarke: Isa 30:12 - -- In oppression "In obliquity"- בעקש beakesh , transposing the two last letters of בעשק beoshek , in oppression, which seems not to belong t...
In oppression "In obliquity"-
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Clarke: Isa 30:13 - -- Swelling out to a high wall "A swelling in a high wall"- It has been observed before, that the buildings of Asia generally consist of little better ...
Swelling out to a high wall "A swelling in a high wall"- It has been observed before, that the buildings of Asia generally consist of little better than what we call mud walls. "All the houses at Ispahan, "says Thevenot, Vol. II., p. 159, "are built of bricks made of clay and straw, and dried in the sun; and covered with a plaster made of a fine white stone. In other places in Persia the houses are built with nothing else but such bricks, made with tempered clay and chopped straw, well mingled together, and dried in the sun, and then used: but the least rain dissolves them. "Sir John Chardin’ s MS. remark on this place of Isaiah is very apposite: Murs en Asie etant faits de terre se fendent ainsi par milieu et de haut en bas . "The walls in Asia being made of earth often cleave from top to bottom."This shouts clearly how obvious and expressive the image is. The psalmist has in the same manner made use of it, to express sudden and utter destruction: -
"Ye shall be slain all of you
Ye shall be like an inclining wall, like a shattered fence.
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Clarke: Isa 30:14 - -- He shall not spare "And spareth it not"- Five MSS. add the conjunction ו vau to the negative; ולא velo .
He shall not spare "And spareth it not"- Five MSS. add the conjunction
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Clarke: Isa 30:17 - -- At the rebuke of five shall ye flee "At the rebuke of five, ten thousand of you shall flee"- In the second line of this verse a word is manifestly o...
At the rebuke of five shall ye flee "At the rebuke of five, ten thousand of you shall flee"- In the second line of this verse a word is manifestly omitted, which should answer to one thousand in the first: the Septuagint supply
"How should one chase a thousand
And two put ten thousand (
"And five of you shall chase a hundred
And a hundred of you shall chase (
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Clarke: Isa 30:18 - -- And therefore will he be exalted "Even for this shall he expect in silence"- For ירום yarum , he shall be exalted, which belongs not to this pl...
And therefore will he be exalted "Even for this shall he expect in silence"- For
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Clarke: Isa 30:19 - -- For the people shall dwell in Zion "When a holy people shall dwell in Sion"- Λαος ἁγιος, Septuagint; עם קדוש am kadosh . The wor...
For the people shall dwell in Zion "When a holy people shall dwell in Sion"-
Thou shalt weep no more "Thou shalt implore him with weeping"- The negative particle
Calvin: Isa 30:1 - -- 1.Woe to the rebellious children The Prophet exclaims against the Jews, because, when they were unable to bear the burden, when they were hard presse...
1.Woe to the rebellious children The Prophet exclaims against the Jews, because, when they were unable to bear the burden, when they were hard pressed by the Assyrians and other enemies, they fled to Egypt for help. This reproof might appear to be excessively severe, were we merely to consider that weak and miserable men, especially when they are unjustly oppressed, have a right to ask assistance even from wicked persons; for it is a principle implanted in us by nature, that all human beings should willingly, and of their own accord, endeavour to assist each other. But when we come to the very sources, we shall find that no ordinary or inconsiderable guilt had been contracted by the people.
First, it is no light offense, but wicked obstinacy, to disregard and even despise God’s government, and follow their own inclinations. But God had strictly forbidden them to enter into any alliance or league with the Egyptians. (Exo 13:17; Deu 17:16.) There were chiefly two causes of this prohibition. One was general, and related to alliances and leagues with other nations; for God did not wish that his people should be corrupted by the superstitions of the Gentiles. (Exo 23:32; Deu 7:2.) We are gradually infected, I know not how, by the vices of those with whom we have intercourse and familiarity; and as we are more prone by nature to copy vices than virtues, we easily become accustomed to corruptions, and, in short, the infection rapidly spreads from one person to another. This has happened to our own country, France, in consequence of having intercourse with many nations, which leads her too eagerly to imitate their vices, and has covered her with frightful pollution. This immoderate desire of forming alliances unlocked Asia to the Mahometans, and next laid Europe open to them; and though they still retain their moderation in eating and drinking, all that has been subdued by their arms has contracted nothing but filth and debasement. This is what we Frenchmen have also derived from our intercourse with other nations.
The second reason was special and peculiar to this nation; for, since the Lord had delivered the Jews out of Egypt, and commanded them to remember so remarkable a benefit, he forbade them to have any intercourse with the Egyptians. And if they had entered into an alliance with the Egyptians, the remembrance of that benefit might easily have been obliterated; for they would not have been at liberty to celebrate it in such a manner as had been commanded. (Exo 13:3.) It was excessively base to disregard the glory of God for the purpose of cultivating friendship with an irreligious and wicked nation. Since God intended also to testify to his people that he alone was more than sufficient to secure their safety, they ought to have valued that promise so highly as to exclude themselves willingly from other assistance. It was a very heinous crime to endeavour to gain the favour of heathen nations on all sides, and to deprive God of the honour due to him; for if they had been satisfied with having God’s protection alone, they would not have been in such haste to run down to Egypt. Their noisy eagerness convicted them of infidelity.
Yet I have no doubt that the Prophet directed his indignation against that sacrilege, because, by laboring earnestly to obtain the assistance of the nations around them, they withheld from God the praise of almighty power. Hence also the Spirit elsewhere compares that ardor to the extravagances of love, and even to licentious courses. (Jer 5:8.) Ezekiel shews that, by joining the Egyptians, they acted as if a woman, shamefully transgressing the bounds of decency, not only ran furiously after adulterers, but even desired to associate with horses and asses. (Eze 16:26.) And yet here he does not absolutely condemn all leagues that are made with idolaters, but has especially in view that prohibition by which the law forbade them to enter into alliance with the Egyptians. It is chiefly on account of the prohibition that he kindles into such rage; for it was not without pouring grievous contempt on God that they ran trembling into Egypt. For this reason he calls them
That they may cover the secret The words
By three modes of expression he makes nearly the same statement; that they “cover their counsels,” that is, keep them apart from God; that they do not ask at “the mouth of the Lord;” and that they do not suffer themselves to be governed by “his Spirit.” They who are guided by their own views turn aside to cunning contrivances, that they may conceal their unbelief and rebellion; and because they have resolved not to obey the word of God, neither do they ask his Spirit. Hence arises that miserable and shameful result. Wretchedly and ruinously must those deliberations and purposes end, over which the Lord does not preside. There is no wisdom that is not obtained from “his mouth;” and if we “ask at his mouth,” that is, if we consult his word, we shall also be guided by his Spirit, from whom all prudence and wisdom proceeds.
Let it be observed that two things are here connected, the word and the Spirit of God, in opposition to fanatics, who aim at oracles and hidden revelations without the word; for they wish to come to God, while they neglect and forsake the word, and thus they do nothing else than attempt, as the saying is, to fly without wings. First of all, let it be held as a settled principle, that whatever we undertake or attempt, without the word of God, must be improper and wicked, because we ought to depend wholly on his mouth. And indeed, if we remember what feebleness of understanding, or rather, what lack of understanding, is found in all mankind, we shall acknowledge that they are excessively foolish who claim for themselves so much wisdom, that they do not even deign to ask at the mouth of God.
If it be objected, that the Scriptures do not contain everything, and that they do not give special answers on those points of which we are in doubt, I reply, that everything that relates to the guidance of our life is contained in them abundantly. If, therefore, we have resolved to allow ourselves to be directed by the word of God, and always seek in it the rule of life, God will never suffer us to remain in doubt, but in all transactions and difficulties will point out to us the conclusion. Sometimes, perhaps, we shall have to wait long, but at length the Lord will rescue and deliver us, if we are ready to obey him. Although, therefore, we are careful and diligent in the use of means, as they are called, yet we ought always to attend to this consideration, not to undertake anything but what we know to be pleasing and acceptable to God.
The Prophet condemns the presumption of those who attempt unlawful methods, and think that they will succeed in them, when they labor, right or wrong, to secure their safety, as if it could be done contrary to the will of God. It is certain that this proceeds from unbelief and distrust, because they do not think that God alone is able to protect them, unless they call in foreign though forbidden assistance. Hence come unlawful leagues, hence come tricks and cheating, by which men fully believe that their affairs will be letter conducted than if they acted towards each other with candour and fairness. There are innumerable instances of this unbelief in every department of human life; for men think that they will be undone, if they are satisfied with the blessing of God, and transact all their affairs with truth and uprightness. But we ought to consider that we are forsaken, rejected, and cursed by God, whenever we have recourse to forbidden methods and unlawful ways. In all our undertakings, deliberations, and attempts, therefore, we ought to be regulated by the will of God. We ought always to consider what he forbids or commands, so as to be fully disposed to obey his laws, and to submit ourselves to be guided by his Spirit, otherwise our rashness will succeed very ill.
That they may add sin to sin The Prophet says this, because the Jews, by those useless defences which they supposed to fortify them strongly, did nothing else than stumble again on the same stone, and double their criminality, which already was very great. Our guilt is increased, and becomes far heavier, when we endeavor, by unlawful methods, to escape the wrath of God. But we ought especially to consider this expression as applicable to the Jews, because, after having brought the Assyrians into Judea, (for they had called them to their assistance against Israel and Syria,) they wished to drive them out by the help of the Egyptians. (2Kg 16:7.) The Jews were hard pressed by the Assyrians, and were justly punished for their unbelief, because they resorted to men, and not to God, for aid; and we see that this happened to many nations who called the Turk to their assistance. So far were the Jews from repenting of their conduct, and acknowledging that they had been justly punished, that they even added evil to evil, as if crime could be washed out by crime. On this account they are more severely threatened; for they who persevere in their wickedness, and rush with furious eagerness against God, and do not allow themselves to be brought back to the right path by any warnings or chastisements, deserve to be more sharply and heavily punished.
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Calvin: Isa 30:2 - -- 2.They walk that they may go down into Egypt The reason why the Prophet condemns this “going down” has been already explained; 286 but as their g...
2.They walk that they may go down into Egypt The reason why the Prophet condemns this “going down” has been already explained; 286 but as their guilt was aggravated by open and heinous obstinacy, he again repeats that they did this without asking at the mouth of God, and even in the face of his prohibition.
Strengthening themselves with the strength of Pharaoh He again draws their attention to the source of the evil, when he says that it was done for the purpose of acquiring strength, because they placed confidence in the forces of the Egyptians. Hence arose that lawless desire of entering into a league. In this way they shewed that they cared little about the power of God, and did not greatly trust in him; and they openly displayed their unbelief.
It might be objected, that men are the servants of God, and that it is lawful for any one to make use of their services, whenever they are needed. I reply, that while we make use of the labors and services of men, it ought to be in such a manner as to depend on God alone. But there was another reason peculiar to the Jews, for they knew that God had forbidden them to call the Egyptians to their assistance, and, by doing so, they withheld from God all that they ascribed to Pharaoh and to his forces. Thus it is not without good reason that Isaiah contrasts Pharaoh with God; for the creatures are opposed to God, and enter, as it were, into contest with him when they rise up against God, or whenever men abuse them, or place their hearts and confidence in them, or desire them more than is lawful.
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Calvin: Isa 30:3 - -- 3.But to you shall the strength of Pharaoh be shame He now shews what shall be the end of the wicked, who despise God and his word, and follow those ...
3.But to you shall the strength of Pharaoh be shame He now shews what shall be the end of the wicked, who despise God and his word, and follow those schemes which are most agreeable to their own views. All that they undertake shall tend to their ruin. He threatens not only that they shall be disappointed of their hope, but also that they are seeking with great toil, destruction and ruin, from which they will gain nothing but sorrow and disgrace. To all wicked men it must unavoidably happen that, although for a time they appear to gain their object, and though everything succeeds to their wish, yet in the end all shall be ruinous to them. It is the just reward of their rashness, when they go beyond the limits of the word; for nothing that has been acquired by wicked and unlawful methods can be of advantage to any person.
By way of admission he calls it “the strength of Pharaoh,” as if he had said, “You think that you gain much protection from Pharaoh, but it will yield you reproach and disgrace. The shadow of Egypt, by which you hoped to be covered, will make you blush for shame.” Accordingly, both expressions, “shame” and “disgrace,” have the same meaning; and as
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Calvin: Isa 30:4 - -- 4.For his princes were in Zoan The Prophet not only says that the aid of the Egyptians was sought, and that they were invited to assist, but expresse...
4.For his princes were in Zoan The Prophet not only says that the aid of the Egyptians was sought, and that they were invited to assist, but expresses something more, namely, that the Jews obtained it with great labor and expense. They had to perform long and painful journeys, to endure much toil, and to expend vast sums of money, in order to arrive, loaded with presents, at the most distant cities of Egypt, which are here named by the Prophet. On this embassy were sent, not persons of mean or ordinary rank, but “princes” and nobles; and therefore the censure was more severe, because they slavishly solicited an alliance with Egypt, and wandered like suppliants through various countries. It is proper also to bear in mind the contrast which we have already pointed out. They did not need to go far to seek God; they did not need to endure much toil, or spend large sums of money, in calling on him. He invited them by his promise, “This is my rest,” and assured them that in that place they would not call upon him in vain. (Psa 132:14; Isa 28:12.) But those wretched persons despised God, and chose rather to torment themselves, and to run to the very ends of the world, than to receive the assistance which was offered to them.
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Calvin: Isa 30:5 - -- 5.They shall all be ashamed He confirms the former statement; for it was very difficult to convince ungodly men that all that they undertook without ...
5.They shall all be ashamed He confirms the former statement; for it was very difficult to convince ungodly men that all that they undertook without the word of God would be ruinous to them. In order to punish them more severely, God sometimes bestows on them prosperity, that they may be more and more deceived, and may throw themselves down headlong; for by the righteous judgment of God it is brought about, that Satan draws them by these allurements, and drives them into his nets. Yet the final result is, that not only are they deprived of the assistance which they expected, but they are likewise severely punished both for their presumption and for their unbelief.
Of a people that will not profit them He threatens not only that the Egyptians will prove false, as wicked men often forsake at the utmost need, or even treacherously ruin, those whom they have fed with empty promises, but that even though they endeavor to the utmost to fulfill the promises which they have made, still they will be of no use. Whatever may be the earnestness with which men endeavor to help us, yet, as events are in the hand of God, they will “profit nothing” without his blessing. It was difficult to believe when the Prophet spoke, that a nation so powerful could yield no assistance; but we ought always to hold it as a principle fully settled, that all the advantage that dazzles us in the world will vanish away, except in so far as God is gracious and kind, and makes it sure for our advantage.
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Calvin: Isa 30:6 - -- 6.The burden of the beasts of the south After having spoken loudly against the consultations of the Jews about asking assistance from the Egyptians, ...
6.The burden of the beasts of the south After having spoken loudly against the consultations of the Jews about asking assistance from the Egyptians, he ridicules the enormous cost and the prodigious inconveniences which they endured on that account; for at so high a price did they purchase their destruction; and he threatens the same curse as formerly, because unhappily they acted in opposition to the word of God. He mentions “the south,” because they journeyed through a southern region, Egypt being situated to “the south” of Judea. He therefore calls them “beasts of burden” on account of the journey, and addresses them in order to pour contempt on men, because it was in vain to speak to them, and they were deaf to all exhortations. Accordingly, he threatens that the effect of this prediction shall reach the very “beasts of burden,” though men do not understand it.
In the land of trouble and distress The people having proudly disregarded the threatenings, the Prophet seasonably turns to the horses and camels; and declares that, although they are void of reason, yet they shall perceive that God hath not spoken in vain, and that, though the people imagined that there was uninterrupted prosperity in Egypt, it would be a land of anguish and affliction even to the brute animals. The journey was labourious and difficult, and yet they shrunk from no exertion in order to satisfy their mad desire; and to such a pitch of madness was their ardor carried, that they were not discouraged by the tediousness of the journey.
The young lion and the strong lion In addition to the inconveniences already mentioned, Isaiah threatens the special vengeance of God, that they shall encounter “lions” and beasts of prey. There was nothing new or uncommon in this to persons who traveled from Judea into Egypt; but here he threatens something extraordinary and more dangerous. In addition to the inconveniences and toils, and to the sums of money which they shall expend, God will also send disastrous occurrences, and at length they shall be miserably ruined.
This doctrine ought to be applied to us, who are chargeable with a fault exceedingly similar; for in dangers we fly to unlawful remedies, and think that they will profit us, though God disapproves of them. We must therefore experience the same result and fall into the same dangers, if we do not restrain our unbelief and wickedness by the word of God. We ought also to observe and guard against that madness which hurries us along to spare no expense and to shrink from no toil, while we obey with excessive ardor our foolish desire and wish. We had abundant experience of this in Popery, when we were held captives by it, running about in all directions, and wearying ourselves with long and toilsome pilgrimages to various saints; yet the greatest possible annoyances were reckoned by us to be light and trivial. But now, when we are commanded to obey God and to endure “the light yoke” of Christ, (Mat 11:30,) we find that we cannot endure it.
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Calvin: Isa 30:7 - -- 7.Surely the Egyptians are vanity 288 This verse contains the explanation of the former statement; for he repeats and threatens the same thing, that ...
7.Surely the Egyptians are vanity 288 This verse contains the explanation of the former statement; for he repeats and threatens the same thing, that the Egyptians, after having worn out the Jews by various annoyances and by prodigious expense, will be of no service to them. “The strength of Egypt” will do them no good, even though he be earnest in assisting them, and employ all his forces. Thus shall the Jews be disappointed of their hope, and deceive themselves to their great vexation. The particle
Therefore have I cried to her He now shews that the Jews have no excuse for fleeing with such haste into Egypt, and that they are willingly foolish and unworthy of any pardon, because they do not repent when they are warned. When he says that he “cried” to Jerusalem, I consider this to refer to God himself, who complains that his distinct warnings and instructions produced no effect, and that his exhortation to them to sit still was not without foundation, but was intended to meet the troubles and calamities which he foresaw. Whence came that restlessness, but because they refused to believe the words of the Lord? In a word, he shews that it is mere obstinacy that drives them to flee into Egypt; for by “sitting still” they might provide for their safety.
By the word “cry” he means that he not only warned them by words, but likewise chastised them; and this makes it evident that their obstinacy and rebellion were greater. “To sit still” means here “to remain and to stay at home,” though he will afterwards shew (Isa 30:15) that they ought to have peaceable dispositions. The cause of their alarm and impassioned exertions was, that they were terrified and struck with dismay, and did not think that God’s protection was sufficient, if they had not also the Egyptians on their side. Thus, they who do not give sufficient honor to God have their hearts agitated by unbelief, so that they tremble and never find peace.
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Calvin: Isa 30:8 - -- 8.Now go, and write this vision on a tablet After having convicted the Jews of manifest unbelief, he means that it should be attested and sealed by p...
8.Now go, and write this vision on a tablet After having convicted the Jews of manifest unbelief, he means that it should be attested and sealed by permanent records, that posterity may know how obstinate and rebellious that nation was, and how justly the Lord punished them. We have said that it was customary with the prophets to draw up an abridgment of their discourses and attach it to the gates of the temple, and that, after having allowed full time to all to see and read it, the ministers took it down, and preserved it among the records of the temple; and thus the book of the prophets was collected and compiled. 289 But when any prediction was remarkable and peculiarly worthy of being remembered, then the Lord commanded that it should be written in larger characters, that the people might be induced to read it, and to examine it more attentively. (Isa 8:1; Hab 2:2.) The Lord now commands that this should be done, in order to intimate that this was no ordinary affair, that the whole ought to be carefully written, and deserved the closest attention, and that it ought not only to be read, but to be engraven on the remembrance of men in such a manner that no lapse of time can efface it.
Yet there can be no doubt that Isaiah, by this prediction, drew upon himself the intense hatred of all ranks, because he intended to expose and hold them up for abhorrence, not only among the men of his own age, but also among posterity. There is nothing which men resent more strongly than to have their crimes made publicly known and fastened on the remembrance of men; they reckon it ignominious and disgraceful, and abhor it above all things. But the Prophet must obey God, though he should become the object of men’s hatred, and though his life should be in imminent danger. Here we ought to observe his steadfastness in dreading nothing, that he might obey God and fulfill his calling. He despised hatred, dislike, commotions, threatenings, false alarms, and immediate dangers, that he might boldly and fearlessly discharge the duties of his office. Copying his example, we ought to do this, if we wish to hear and follow God who calls us.
Before them
“The sin of Judah is written with a pen of iron, and with the point of a diamond engraven on their hearts.” (Jer 17:1.)
They must not think that they have escaped, when they have despised the prophets and shut their ears against them; for their wickedness shall be manifest to men and to angels. But as they never repent willingly or are ashamed of their crimes, God commands that a record of their shame shall be prepared, that it may be placed continually before the eyes of men. As victories and illustrious actions were commonly engraved on tables of brass, so God commands that the disgrace which the Jews brought upon themselves by their transgressions, shall be inscribed on public tablets.
That it may be till the last day It was very extraordinary, as I remarked a little before, that the Prophet was charged by a solemn injunction to pronounce infamy on his countrymen. For this reason he adds “till the last day,” either that they may be held up to abhorrence through an uninterrupted succession of ages, or because, at the appearance of the Judge, the crimes of the wicked shall be fully laid open when he shall “ascend his judgment seat, and the books shall be opened;” for those things which formerly were hidden and wrapped in darkness will then be revealed. (Dan 7:10.)
Here it ought to be carefully observed, that prophecies were not written merely for the men of a single age, but that their children and all posterity ought to be instructed by them, that they may know that they ought not to imitate their fathers.
“Harden not your hearts as your fathers did.” (Psa 95:8.)
What Paul affirms as to the whole of Scripture is applicable to prophecy, that it
“is profitable for warning, for consolation, and for instruction,” (2Ti 3:16;)
and this is proper and necessary in every age. We must therefore reject the fancies of fanatics and wicked men, who say that this doctrine was adapted to those times, but affirm that it is not adapted to our times. Away with such blasphemies from the ears of the godly; for, when Isaiah died, his doctrine must flourish and yield fruit.
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Calvin: Isa 30:9 - -- 9.For this is a rebellious people The word for or because points to the explanation of what has been already said; for the Prophet explains what ...
9.For this is a rebellious people The word for or because points to the explanation of what has been already said; for the Prophet explains what the Lord intends to declare to posterity, namely, that the perverseness of this nation is desperate, because they cannot submit to be restrained by any doctrine. That the honorable appellation of the “people” wounded to the quick the hearts both of the ordinary ranks and of the nobles, may be inferred from their loud vaunting; for they boasted that they were the holy and elect seed of Abraham; as if God’s adoption had been a veil to cover the grossest crimes. But God commands that their crimes shall nevertheless be brought to light and openly proclaimed.
Who refuse to hear the law of Jehovah By accusing them of this, he points out the source of all evils, namely, contempt of the word, which discovers their wickedness and their contempt of God himself; for it is idle to pretend that they worship God, when they are disobedient to his word. Isaiah likewise aggravates their guilt, by saying that they reject the remedy which doctrine offers for curing their diseases. On this account he calls them not only “rebellious,” and untameable or abandoned, but liars or treacherous persons; for they who refuse to obey the word of God, openly revolt from him, as if they could not endure his authority; and at the same time, they shew that they are given up to vanity and the delusions of Satan, so that they take no pleasure in sincerity.
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Calvin: Isa 30:10 - -- 10.Who say to the seers, See not He now describes more clearly, and shews, as it were, to the life, the contempt of God and obstinacy which he former...
10.Who say to the seers, See not He now describes more clearly, and shews, as it were, to the life, the contempt of God and obstinacy which he formerly mentioned; for wicked men not only pour ridicule on doctrine, but furiously drive it away, and would even wish to have it utterly crushed and buried. This is what Isaiah intended to express. Not only do they turn away their ears, and eyes, and all their senses, from doctrine, but they would even wish that it were destroyed and taken out of the way; for wickedness is invariably attended by such rage as would lead them to wish the destruction of that which they cannot endure. The power and efficacy of the word wounds and enrages them to such a degree, that they give vent to their fierceness and cruelty like wild and savage beasts. They would gladly escape, but whether they will or not, they are constrained to hear God speaking, and to tremble at his majesty. This bitterness is followed by hatred of the prophets, snares, alarms, persecutions, banishment, tortures, and deaths, by which they think that they can overturn and root out both the doctrine and the teachers; for men are more desirous to have dreams and fabulous tales told them than to be faithfully instructed.
See not, prophesy not to us right things The Prophet does not relate the words of wicked men, as if they openly made use of these words, but he describes the state of the fact and their actual dispositions; for he had not to do with men who were such fools as to make an intentional discovery of their wickedness. They were singularly cunning hypocrites, who boasted of worshipping God, and complained that they were unjustly reproached by the prophets. Isaiah tears off the mask by which they concealed themselves, and discovers what they are, because they refused to give place to the truth; for whence came the murmurs against the prophets, but because they could not bear to hear God speaking?
The prophets were called seers, because the Lord revealed to them what would afterwards be made known to others. They were stationed, as it were, in a lofty place, that they might behold from on high, and as if from “a watch-tower,” (Hab 2:1,) the prosperous or adverse events which were approaching. The people wished that nothing of an adverse nature should be told them; and therefore they hated the prophets, because, while they censured and sharply reproved the vices of the people, they at the same time were witnesses of the approaching judgment of God. Such is the import of those words, “Do not see, do not prophesy right things.” Not that they spoke in this manner, as we have already said, but because such was the state of their feelings, and because they desired that the prophets should speak with mildness, and could not patiently bear the sharpness of their reproofs. Not one of them was so impudent as to say that he wished to be deceived, and that he abhorred the truth; for they declared that they sought it with the greatest eagerness, as all our adversaries boast of doing at the present day; but they denied that what Isaiah and the other prophets told them was the word of God. In like manner they plainly told Jeremiah that he was “a liar,” (Jer 43:2,) and threatened him more insolently,
“Thou shalt not prophesy in the name of the Lord,
lest thou die by our hand.” (Jer 11:21.)
To them the truth was intolerable; and when they departed from it, they could find nothing but falsehood, and thus they willingly chose to be deceived and to have falsehood told them.
Speak to us smooth things When he says that they desire “smooth things,” 290 he points out the very source; for they were ready to receive flatterers with unbounded applause, and would willingly have allowed their ears to be tickled in the name of God. And this is the reason why the world is not only liable to be carried away by delusions, but earnestly desires them; for almost all wish to have their vices treated with forbearance and encouragement. But it is impossible that the servants of God, when they endeavor faithfully to discharge their duty, should be chargeable with being severe reprovers; and hence it follows that it is an idle and childish evasion, when wicked men pretend that they would willingly be God’s disciples, provided that he were not rigorous. It is as if they bargained that, for their sake, he should change his nature and deny himself; as Micah also says, that no prophets were acceptable to the Jews, but such as “prophesied of wine and strong drink.” (Mic 2:11.)
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Calvin: Isa 30:11 - -- 11.Depart from the way The amount of what is stated is, that when the prophets are set aside, the Lord is also rejected and set aside, and no regard ...
11.Depart from the way The amount of what is stated is, that when the prophets are set aside, the Lord is also rejected and set aside, and no regard is paid to him. Wicked men pretend the contrary, for they are ashamed to acknowledge so great wickedness. But they gain nothing by it; for God wishes that we should listen to him by means of those to whom he gave injunctions to declare his will to us, and to administer the doctrine of the word. If therefore it is our duty to listen to God, if we are bound to pay him any homage, we ought to shew it by embracing his word, as it is contained in the writings of the prophets and evangelists. This ought to be carefully observed in commendation of the word; for they who set it aside act as if they denied that he is God.
Cause the Holy One of Israel to depart Here he again points out the cause of so great wickedness, which doubles their guilt; namely, that God does not spare or flatter their vices, but acts the part of a good and skillful physician. Men desire to be flattered, and cannot patiently endure that God should threaten them. Hence it comes that men hate and reject the word. Hence proceeds the furious attack on the prophets, whose reproofs and threatenings they cannot endure; for there is no reason why men should revolt from the government of God, but because they take delight in what is wrong and crooked, and abhor the right way. Appropriately, therefore, does the Prophet join these two things, dislike of heavenly doctrine and hatred of uprightness.
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Calvin: Isa 30:12 - -- 12.Because you have disdained this word He next declares the punishment of ungodliness, threatening that they shall not pass unpunished for refusing ...
12.Because you have disdained this word He next declares the punishment of ungodliness, threatening that they shall not pass unpunished for refusing to hear God speaking; and he expresses their contempt more strongly by the word “disdain.” He calls it “this word,” making use of the demonstrative; for men would willingly contrive some word adapted to their manner of life, but refuse to listen to God when he speaks.
And trusted in violence and wickedness God’s gentle invitation, and his exhortation to quiet rest, are here contrasted with their disorderly pursuits. The Hebrew word
The word “wickedness,” 291 which is added, ought not to be limited to decisions of courts of law; for, in my opinion, it has a more extensive signification; and by these two words he intended to express the presumption of wicked men, by which they fiercely and wantonly rose up against God, because they always dared to follow their own lawless desires, and to do what was forbidden. And as the poets feign that the giants made war with God, 292 so those men resisted God’s threatenings, and thought that they would speedily overcome his power by their fierceness and presumption.
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Calvin: Isa 30:13 - -- 13.Therefore shall your iniquity be like a breach falling This is a threatening of punishment, and Isaiah expresses it by a very appropriate metaphor...
13.Therefore shall your iniquity be like a breach falling This is a threatening of punishment, and Isaiah expresses it by a very appropriate metaphor. He compares wicked men to a wall that is rent, or that bulges out. As the “swelling out” of a wall threatens the ruin of it, because it cannot stand unless all the parts of it adhere closely to each other, so the haughtiness and insolence of wicked men are a sign and very sure proof of their approaching ruin; because the more they are puffed up and swelled without any solid value, 293 the more readily do they throw themselves down headlong, and it is impossible for them not to fall speedily by their own weight. “Rise up,” says he, “and act insolently against God; he will quickly put down your presumption and insolence, for it is but an empty swelling.” Hence we learn that nothing is better for us than to submit wholly to God, and to keep charge of all our senses, so as to remain chained and bound by his authority; for they who raise themselves by shaking off all humility, destroy themselves by collecting much wind. For a time, indeed, the Lord permits wicked men to swell and utter their big words, that at length, by their “swelling” and idle boasting, they may bring upon themselves ruin and destruction.
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Calvin: Isa 30:14 - -- 14.And the breaking of it shall be When a wall has fallen, some traces of the ruin are still to be seen, and the stones of it may be applied to use, ...
14.And the breaking of it shall be When a wall has fallen, some traces of the ruin are still to be seen, and the stones of it may be applied to use, and to some extent the wall may even be rebuilt. But here the Prophet threatens that they who are puffed up with obstinacy against God shall perish in such a manner that they cannot be restored, and all that is left of them shall be utterly useless. Accordingly, he employs the metaphor of a potter’s vessel, the broken fragments of which cannot be repaired or put together. These threatenings ought to make a deep impression upon us, that we may embrace with reverence the word of God, when we learn that punishments so severe are prepared for those who despise it; for the Prophet threatens that they shall be utterly destroyed and ruined, and takes away all hope of their being restored. Nor is the threatening groundless; for we see how they that despise God, when they have been twice and three times cast down, still do not cease to raise their crests; for nothing is more difficult than to root out the false confidence from their hearts. 294
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Calvin: Isa 30:15 - -- 15.For thus saith the Lord Here he describes one kind of contempt of God; for when warnings are addressed to hypocrites in general terms, they common...
15.For thus saith the Lord Here he describes one kind of contempt of God; for when warnings are addressed to hypocrites in general terms, they commonly produce little effect. In addition to the general doctrine, therefore, the prophets specify particular instances, which they specially accommodate to the conduct of those with whom they have to do, so as always to aim at a definite object. They might have wrangled and urged, “Why do you accuse us of so great impiety, as if we rejected the word of the Lord?” He therefore brings forward this class, in order to strike their consciences and cut short their idle sophistry. “Was it not the word of the Lord, In hope and silence shall be your strength? why did you not rely on God? why did you raise a commotion?” Thus the Prophet holds them to be convicted, so that they cannot cavil without the grossest impudence, or, if they do so, will derive no advantage.
The Holy One of Israel He makes use of this appellation, in order to reproach them the more for their ingratitude, that they may know how great protection they would have found in God: for God wished to be their protector and guardian. When they had forsaken him, their distrust carried them away to solicit the aid of the Egyptians, which was very great and intolerable wickedness. This title contains a bitter complaint, that they shut out God from entering, when he drew near to them.
In rest and quietness shall you be safe Some render
This verse consists of two clauses, a command and a promise. He enjoins the people to be of a quiet disposition, and next promises that their salvation shall be certain. The people do not believe this promise, and consequently they do not obey the command; for how would they render obedience to God, whom they do not believe, and on whose promises they do not rely? We need not wonder, therefore, that they do not enjoy peace and repose; for these cannot exist without faith, and faith cannot exist without the promises, and as soon as the promises have been embraced, souls that were restless and uneasy are made calm. Thus, unbelief alone produces that uneasiness; and therefore the Prophet justly reproves it, and shews that it is the source of the whole evil.
Though our condition be not entirely the same with that of the Jews, yet God commands us to wait for his assistance with quiet dispositions, not to murmur, or be troubled or perplexed, or to distrust his promises. This doctrine must belong equally to all believers; for the whole object of Satan’s contrivances is to distress them, and to cast them down from their condition. In like manner had Moses long before addressed them,
“You shall be silent, and the Lord will fight for you.” (Exo 14:14.)
Not that he wished them to sleep or to be idle, but he enjoined them to have this peace in their hearts. If we have it, we shall feel that it yields us sufficient protection; and if not, we shall be punished for our levity and rashness.
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Calvin: Isa 30:16 - -- 16.We will flee on horses; therefore shall you flee He shews how they refused to wait calmly for the salvation of the Lord; for they chose rather to ...
16.We will flee on horses; therefore shall you flee He shews how they refused to wait calmly for the salvation of the Lord; for they chose rather to “flee” to the Egyptians. This is a very beautiful instance of (
We now perceive more clearly what is the fault which Isaiah describes. By the distinct reply, No, he shews how obstinately they refused to comply with the advice which was given to them by the prophets, and chose rather to provide for their safety in another manner. Thus, by despising God, they gave a preference to a groundless appearance of safety, which they had allowed themselves to imagine. We ought, therefore, to turn away our minds from looking at present appearances and outward assistance, that they may be wholly fixed on God; for it is only when we are destitute of outward aid that we rely fully on him. It is lawful for us to use the things of this world for our assistance, but we altogether abuse them by our wickedness in forsaking God.
It is proper also to observe how unhappy is the end of those who rely more on outward aids than on God; for everything must be unsuccessful and contrary to their expectation; as we see that these men, in their attempts to find safety, are constrained to undertake a flight which is highly disgraceful, and from which they obtain no advantage. At first there is some appearance of prosperity; but the only effect is, that the change of condition makes the final result more bitter and distressing. And yet Isaiah does not affirm that they will receive no assistance from Egypt, but forewarns them that the Lord will find new methods of thwarting that assistance, so that they will not be able to escape his hand; for, although all men agree together, yet they will not succeed in opposition to God and to his purposes.
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Calvin: Isa 30:17 - -- 17.A thousand, as one, shall flee at the rebuke of one Because the Jews, on account of their vast numbers, relied on their forces, as men are wont to...
17.A thousand, as one, shall flee at the rebuke of one Because the Jews, on account of their vast numbers, relied on their forces, as men are wont to do when they possess any power, therefore the Prophet threatens that all the protection which they have at home will be of no more avail to them than foreign aid, because the Lord will break and take away their courage, so that they shall not be able to make use of their forces. For what avail arms and a vast multitude of men? What avail fortresses and bulwarks, when men’s hearts fail and are dismayed? It is therefore impossible for us to be strong and powerful, unless the Lord strengthen and uphold us by his Spirit. This statement occurs frequently in the law, that when they should revolt from God, a vast number of them would be put to flight by a very small number of enemies. But there is this difference between the law and the prophets, that the prophets apply to a particular subject what Moses announced in general terms, as we have formerly explained. 296
Here two observations must be made. First, we shall have just as much courage as the Lord shall give us; for we immediately lose heart, if he do not support us by his power. Secondly, it is the result of the righteous vengeance of God, that we are terrified by men, when he could not prevail upon us to fear him; that, when we have despised God’s word and warnings, we fall down in terror at the words and threatenings of men. But we must also add, thirdly, God needs not extensive preparations to chastise us; for, if he lift up but a finger against us, we are undone. A small and feeble army will be sufficient to destroy us, even though we be well prepared, and have great numbers on our side. Next, he threatens that there will be no end to these calamities till they have been reduced to the last extremity, and until, amidst the frightful desolation of the earth, but few tokens of God’s compassion are left.
As the mast of a ship on the top of a mountain This may be explained in two ways. Some consider the metaphor to be taken from trees which have been cut down; for, when a forest is cut down, lofty trees are left which may be of use for building ships. But
As a banner on a hill Another metaphor is now added, borrowed from trophies erected to commemorate the defeat of enemies. In short, the Prophet declares that they will be so few that all that remains shall be an indication of very great ruin. As if he had said, “This great multitude which you now have dazzles your eyes; but there will be such ruin and decrease that you shall no longer have the face of a people.” We are thus reminded how humbly and modestly we ought to conduct ourselves, even though we have great wealth and numerous forces; for if our mind be puffed up, God will speedily beat down our pride, and render us more feeble and cowardly than women and children, so that we shall not be able to bear the sight even of a single enemy, and all our strength shall melt away like snow.
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Calvin: Isa 30:18 - -- 18.Therefore will Jehovah wait The Prophet now adds consolation; for hitherto he threatened to such an extent that almost all the godly might be thro...
18.Therefore will Jehovah wait The Prophet now adds consolation; for hitherto he threatened to such an extent that almost all the godly might be thrown into despair. He intended therefore to soothe their minds, and encourage them to hope for better things, that they might embrace the mercy of God in the midst of those miseries, and might thus nourish their souls by his word. He contrasts this “waiting” with the excessive haste against which he spoke loudly at the beginning of the chapter, where he reproved the people for noisy haste, and condemned them for unbelief; but now, on the contrary, he reproaches them by saying that the Lord will not render like for like in consequence of the contempt with which they have treated him, and will not in that manner hasten to punish them. Others explain it, “He commands you to wait,” or “he will cause you to wait.” But the meaning which I have brought forward appears to me to be more appropriate.
For Jehovah is a God of judgment To make the former statement more plain, we must lay down this principle, that God exercises moderation in inflicting punishment, because he is inclined to mercy. This is what he means by the word “judgment;” for it denotes not only punishment, but also the moderation which is exercised in chastening. In like manner, Jeremiah says,
“Chasten me, O Lord, but in judgment,
not in thy wrath, lest thou crush me.” (Jer 10:24.)
And again, I will not consume thee, but will chastise thee in judgment. 298 (Jer 30:11.) “Judgment” is thus contrasted with severity, when the Lord observes a limit in punishing believers, that he may not ruin those whose salvation he always promotes; and, accordingly, as Habakkuk says, “in the midst of wrath he remembers his mercy.” (Hab 3:2.) He is not like us, therefore; he does not act with bustling or hurry, otherwise at every moment we must perish, but he calmly waits. Nor is it a slight confirmation of this when he adds, that God gives a proof of his glory by pardoning his people.
And therefore will he be exalted, that he may be gracious to you Others translate the words, “till he be gracious to you;” but I think that the former translation is more appropriate, and it agrees better with the meaning of the particle
Blessed are all that wait for him This is an inference from the former statement, in which he called Jehovah “a God of judgment.” While he thus restrains himself, he draws from it an exhortation to patience and “waiting,” and makes use of a part of the same verb, “wait,” which he had formerly used. They were chargeable with distrust, and were distressed by strange uneasiness and restlessness of mind; for they were fearfully harassed by their unbelief, so that they could not “wait” for God calmly. To cure this vice, he enjoins them to “wait,” that is, to hope. Now, hope is nothing else than steadfastness of faith, that is, when we wait calmly till the Lord fulfil what he has promised. When he says that they who shall patiently “wait” for him will be “blessed,” he declares, on the other hand, that they who allow themselves to be hurried away by impatience, and do not repent of their crimes and their wickedness, are wretched and miserable, and will at length perish; for without hope in God there can be no salvation or happiness.
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Calvin: Isa 30:19 - -- 19.Surely the people in Zion shall dwell in Jerusalem He confirms the former statement, that the people will indeed be afflicted, but will at length ...
19.Surely the people in Zion shall dwell in Jerusalem He confirms the former statement, that the people will indeed be afflicted, but will at length return to “Zion.” Now, this might be thought incredible after the desolation of the city and of the whole country, for it seemed as if the whole nation had perished; yet Isaiah promises that the Church shall be preserved. He begins with Mount “Zion,” on which the temple was built, and says that there men will henceforth call on the Lord. He likewise adds, “in Jerusalem,” by which he means that the Church shall be enlarged and increased, and that all that had formerly been laid waste shall be restored. Yet he intimates that “Jerusalem” shall again be populous, because God had chosen it to be his sanctuary.
Weeping thou shalt not weep 299 The meaning is, that this mourning shall not be perpetual. The Church, that is, all believers, while they were in this wretched and distressed condition, must have been exceedingly sorrowful; but he says that those tears shall come to an end. To the same purport is it said by the Psalmist, “They who sow in tears shall reap in joy.” (Psa 126:5.) The Lord permits us indeed to be afflicted with great anguish; but at length he cheers us, and gives us reason for gladness, when he restores his Church; for that is the true joy of believers. Besides, as it is difficult to taste any consolation when the mind is overwhelmed by a conviction of God’s vengeance, he holds out a ground of consolation in the mercy of God, because, when he is appeased, there is no reason to dread that joy and peace shall not immediately return. But, as the Prophet Habakkuk says in the passage already quoted, “in his wrath the Lord remembers mercy;” and he never punishes believers with such severity as not to restrain and moderate his strokes, and put a limit to his chastisements. (Hab 3:2.)
At the voice of thy cry The Prophet points out the manner of obtaining pardon, in order to arouse believers to pray earnestly, and to supplicate with earnest groanings; for if there be no repentance, if we do not ask pardon from God, we are altogether unworthy of his mercy. If, therefore, we wish that the Church should be gathered together, and rescued from destruction by a kind of resurrection, let us cry to God to listen to our sighs and groanings; and if there be no sorrow of heart that excites us to prayer, we have no right to expect any alleviation.
He will answer thee This means nothing else than that he will give evidence of his kindness and aid; for the Lord “answers,” not by word, but by deed. Yet let us not think that he will instantly comply with our wishes, which are often hasty and unseasonable. He will undoubtedly assist us when the proper time arrives, so that we shall know that he had in view our salvation.
Defender: Isa 30:7 - -- There are times when God's people have done all they could to solve a desperate situation to no avail. They are then tempted to turn to unbelievers to...
There are times when God's people have done all they could to solve a desperate situation to no avail. They are then tempted to turn to unbelievers to help them, but this is a dangerous compromise. These are the very situations in which God delights to honor true faith. Man's extremity is God's opportunity. In such circumstances, the believer is best advised to "sit still" and let God be his strength. (Compare Exo 14:13.)"
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Defender: Isa 30:18 - -- The Lord may delay His answer for our own good, but when the answer does come after patient waiting by the believer (Heb 10:36), then the eventual wor...
The Lord may delay His answer for our own good, but when the answer does come after patient waiting by the believer (Heb 10:36), then the eventual work of God will bring yet greater blessing to those who have waited and greater glory to God."
TSK: Isa 30:1 - -- am cir, 3291, bc cir, 713
the rebellious : Isa 30:9, Isa 1:2, Isa 63:10, Isa 65:2; Deu 9:7, Deu 9:24, Deu 29:19; Jer 4:17, Jer 5:23; Eze 2:3; Eze 3:9,...
am cir, 3291, bc cir, 713
the rebellious : Isa 30:9, Isa 1:2, Isa 63:10, Isa 65:2; Deu 9:7, Deu 9:24, Deu 29:19; Jer 4:17, Jer 5:23; Eze 2:3; Eze 3:9, Eze 3:26, Eze 3:27, Eze 12:2, Eze 12:3; Hos 7:13; Act 7:51, Act 7:52
that take : Isa 8:19, Isa 29:15; 1Ch 10:13, 1Ch 10:14; Hos 4:10-12
cover : Isa 4:5 *marg. Isa 28:15, Isa 28:20, Isa 32:2; Psa 61:4, Psa 91:1-4
add : Isa 1:5, Isa 5:18; Num 32:14; Hos 13:2; Rom 2:5; 2Ti 3:13
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TSK: Isa 30:2 - -- walk : Isa 20:5, Isa 20:6, Isa 31:1-3, Isa 36:6; Deu 28:68; 2Ki 17:4; Jer 37:5, Jer 43:7; Eze 29:6, Eze 29:7
and have : Num 27:21; Jos 9:14; 1Ki 22:7;...
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TSK: Isa 30:3 - -- the strength : Isa 30:5-7, Isa 20:5; Jer 37:5-10
your confusion : Isa 45:16, Isa 45:17; Jer 17:5, Jer 17:6; Rom 5:5, Rom 10:11
the strength : Isa 30:5-7, Isa 20:5; Jer 37:5-10
your confusion : Isa 45:16, Isa 45:17; Jer 17:5, Jer 17:6; Rom 5:5, Rom 10:11
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TSK: Isa 30:4 - -- his princes : Isa 57:9; 2Ki 17:4; Hos 7:11, Hos 7:12, Hos 7:16
Zoan : Isa 19:11; Num 13:22; Eze 30:14
Hanes : Jer 43:7, Tahpanhes, Eze 30:18, Tehaphne...
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TSK: Isa 30:6 - -- burden : Isa 46:1, Isa 46:2, Isa 57:9; Hos 8:9, Hos 8:10, Hos 12:1
beasts : 1Ki 10:2; Mat 12:42
into the land : Or, as Bp. Lowth renders, ""through a ...
burden : Isa 46:1, Isa 46:2, Isa 57:9; Hos 8:9, Hos 8:10, Hos 12:1
into the land : Or, as Bp. Lowth renders, ""through a land of distress and difficulty:""the same deserts are here spoken of which the Israelites passed through. Isa 19:4; Exo 1:14, Exo 5:10-21; Deu 4:20, Deu 8:15, Deu 17:16; Jer 11:4
the viper : Num 21:6, Num 21:7; Deu 8:15; Jer 2:6
riches : 2Ch 9:1, 2Ch 16:2, 2Ch 28:20-23
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TSK: Isa 30:7 - -- the Egyptians : Isa 31:1-5; Jer 37:7
concerning this : or, to her
Their : Isa 30:15, Isa 2:22, Isa 7:4, Isa 28:12; Exo 14:13; Psa 76:8, Psa 76:9, Psa ...
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TSK: Isa 30:8 - -- write : Isa 8:1; Deu 31:19, Deu 31:22; Job 19:23, Job 19:24; Jer 36:2, Jer 36:28-32, Jer 51:60; Hab 2:2
the time to come : Heb. the latter day, Isa 2:...
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TSK: Isa 30:9 - -- this is : Isa 30:1, Isa 1:4; Deu 31:27-29, Deu 32:20; Jer. 44:2-17; Zep 3:2; Mat 23:31-33; Act 7:51
lying : Isa 59:3, Isa 63:8; Jer 9:3; Hos 4:2; Rev ...
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TSK: Isa 30:10 - -- say : 1Ki 21:20; 2Ch 16:10, 18:7-27, 2Ch 24:19-21, 2Ch 25:16; Jer 5:31, Jer 11:21; Jer 26:11, Jer 26:20-23, Jer 29:27, Jer 38:4; Amo 2:12, Amo 7:13; M...
say : 1Ki 21:20; 2Ch 16:10, 18:7-27, 2Ch 24:19-21, 2Ch 25:16; Jer 5:31, Jer 11:21; Jer 26:11, Jer 26:20-23, Jer 29:27, Jer 38:4; Amo 2:12, Amo 7:13; Mic 2:6; Act 4:17, Act 5:28; 1Th 2:15, 1Th 2:16; Rev 11:7
speak : 1Ki 22:8-13, 1Ki 22:27; Jer 6:13, Jer 6:14, Jer 8:10,Jer 8:11, Jer 23:17, Jer 23:26-29; Eze 13:7-10; Eze 13:18-22; Mic 2:11; Joh 7:7, Joh 8:45; Rom 16:18; Gal 4:16
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TSK: Isa 30:11 - -- you out : Isa 29:21; Amo 7:13
cause : Joh 15:23, Joh 15:24; Rom 1:28, Rom 1:30, Rom 8:7; Eph 4:18
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TSK: Isa 30:12 - -- Because : Isa 30:1, Isa 30:7, Isa 30:15-17, Isa 5:24, Isa 31:1-3; 2Sa 12:9, 2Sa 12:10; Amo 2:4; Luk 10:16; 1Th 4:8
and trust : Isa 28:15, Isa 47:10; P...
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TSK: Isa 30:13 - -- as a breach : 1Ki 20:30; Psa 62:3; Eze 13:10-15; Mat 7:27; Luk 6:49
cometh : Isa 29:5; Job 36:18; Psa 73:19, Psa 73:20; Pro 29:1; 1Th 5:1-3
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TSK: Isa 30:14 - -- he shall break : Psa 2:9; Jer 19:10,Jer 19:11; Rev 2:27
potters’ vessel : Heb. bottle of potters
he shall not : Isa 27:11; Deu 29:20; Job 27:22;...
he shall break : Psa 2:9; Jer 19:10,Jer 19:11; Rev 2:27
potters’ vessel : Heb. bottle of potters
he shall not : Isa 27:11; Deu 29:20; Job 27:22; Jer 13:14; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Eze 24:14; Rom 8:32, Rom 11:21; 2Pe 2:4, 2Pe 2:5
so that : Isa 47:14; Psa 31:12; Jer 48:38; Luk 4:2; Eze 15:3-8
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TSK: Isa 30:15 - -- the Holy One : Isa 30:11; Jer 23:36
in returning : Isa 30:7, Isa 7:4, Isa 26:3, Isa 26:4, Isa 32:17; 1Ch 5:20; 2Ch 16:8, 2Ch 32:8; Psa 125:1, Psa 125:...
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TSK: Isa 30:16 - -- for we will : Isa 5:26-30, Isa 10:28-32, Isa 31:1; Deu 28:25; 2Ki 25:5; Psa 33:17, Psa 147:10; Jer 52:7; Amo 2:14-16, Amo 9:1; Mic 1:13
therefore : De...
for we will : Isa 5:26-30, Isa 10:28-32, Isa 31:1; Deu 28:25; 2Ki 25:5; Psa 33:17, Psa 147:10; Jer 52:7; Amo 2:14-16, Amo 9:1; Mic 1:13
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TSK: Isa 30:17 - -- thousand : Lev 26:8, Lev 26:36; Deu 28:25, Deu 32:30; Jos 23:10; Pro 28:1; Jer 37:10
till ye : Isa 1:7, Isa 1:8, Isa 37:3, Isa 37:4; Neh 1:2, Neh 1:3;...
thousand : Lev 26:8, Lev 26:36; Deu 28:25, Deu 32:30; Jos 23:10; Pro 28:1; Jer 37:10
till ye : Isa 1:7, Isa 1:8, Isa 37:3, Isa 37:4; Neh 1:2, Neh 1:3; Zep 3:12; Zec 13:8, Zec 13:9; Mat 24:21, Mat 24:22
a beacon : or, a tree bereft of branches, or, boughs, or a mast, Isa 6:13, Isa 27:11; Joh 15:2-6; Rom 11:17
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TSK: Isa 30:18 - -- therefore : Isa 55:8; Exo 34:6; Hos 2:14; Rom 5:20, Rom 9:15-18
wait : Isa 18:4, Isa 57:17, Isa 57:18; Jer 31:18-20; Hos 5:15, Hos 6:1, Hos 6:2, Hos 1...
therefore : Isa 55:8; Exo 34:6; Hos 2:14; Rom 5:20, Rom 9:15-18
wait : Isa 18:4, Isa 57:17, Isa 57:18; Jer 31:18-20; Hos 5:15, Hos 6:1, Hos 6:2, Hos 11:8, Hos 11:9; Jon 3:4-10; Mat 15:22-28; Luk 15:20; Rom 9:22; 2Pe 3:9, 2Pe 3:15
will he be : Isa 33:10-12; Psa 46:10,Psa 46:11, Psa 76:5-10; Luk 24:26, Luk 24:27; Act 2:33-39, Act 5:31; Eph 1:6, Eph 1:20-23
for the Lord : Isa 33:5, Isa 42:1-4; Deu 32:4; 1Sa 2:3; Job 35:14; Psa 99:4; Jer 10:24, Jer 10:25; Mic 7:18-20; Mal 2:17; Rom 2:2-10; Eph 1:8
blessed : Isa 8:17, Isa 25:9, Isa 26:7, Isa 26:8, Isa 40:31; Psa 2:12, Psa 27:14, Psa 28:6, Psa 28:7, Psa 34:8, Psa 40:1-3; Psa 62:1, Psa 62:2, Psa 62:5-8, Psa 84:12; Pro 16:20; Jer 17:7; Lam 3:25, Lam 3:26; Mic 7:7-9; Luk 2:25; Rom 8:25-28; Jam 5:11
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TSK: Isa 30:19 - -- dwell : Isa 10:24, Isa 12:6, Isa 46:13, Isa 65:9; Jer 31:6, Jer 31:12, Jer 50:4, Jer 50:5, Jer 50:28, Jer 51:10; Eze 20:40; Eze 37:25-28; Zep 3:14-20;...
dwell : Isa 10:24, Isa 12:6, Isa 46:13, Isa 65:9; Jer 31:6, Jer 31:12, Jer 50:4, Jer 50:5, Jer 50:28, Jer 51:10; Eze 20:40; Eze 37:25-28; Zep 3:14-20; Zec 1:16, Zec 1:17, Zec 2:4-7, Zec 8:3-8; Rom 11:26
thou shalt : Isa 12:3-6, Isa 25:8, Isa 35:10, Isa 40:1, Isa 40:2, Isa 54:6-14, Isa 60:20, Isa 61:1-3, Isa 65:18; Jer 30:12; Jer 31:9; Mic 4:9; Luk 6:21; Rev 5:4, Rev 7:17
he will : Isa 58:9, Isa 65:24; Psa 50:15; Jer 29:11-13, Jer 33:3; Eze 36:37; Mat 7:7-11; Eph 3:20; 1Jo 5:14, 1Jo 5:15
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Isa 30:1 - -- Wo, - (see the note at Isa 18:1). To the rebellious children - To those whom he had nourished as children, and who had rebelled against h...
Wo, - (see the note at Isa 18:1).
To the rebellious children - To those whom he had nourished as children, and who had rebelled against him (see the note at Isa 1:23).
That take counsel, but not of me - They look to Egypt, and depend on a human arm.
And that cover with a covering - The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, ‘ Who ratify covenants;’ supposing that the reference is to the fact that in ancient times compacts were formed by offering sacrifices, and by pouring out libations. The Hebrew, according to Lowth, means, ‘ who pour out a libation.’ So the Septuagint renders it,
(1) to the act of pouring out wine as a drink offering, or as a libation to God Gen 35:14; Exo 30:9; 1Ch 11:18; Hos 9:4;
(2) to the act of pouring out oil, that is, to anointing kings and rulers Psa 2:6; Dan 11:8;
(3) to the act of pouring out melted metals, that is, to cast them Isa 40:19; Isa 44:10.
The word also may have a meaning kindred to
But not of my Spirit - It was not such as was suggested by his Spirit, and not such as he would approve.
That they may add sin to sin - They add to the sin of rebellion against God that of forming an alliance. Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated.
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Barnes: Isa 30:2 - -- That walk to go down to Egypt - Hebrew, ‘ Going in the descent to Egypt.’ That is, they do it by their ambassadors Isa 30:4. The jou...
That walk to go down to Egypt - Hebrew, ‘ Going in the descent to Egypt.’ That is, they do it by their ambassadors Isa 30:4. The journey to Egypt from Palestine is always represented as going down Gen 12:10; Gen 42:3; Gen 43:15; Num 20:15; Deu 10:22.
To strengthen themselves in the strength of Pharaoh - To form an alliance with Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general name of the kings of Egypt, in the same manner as Caesar was the common name of the emperors of Rome.
To trust in the shadow of Egypt - A ‘ shadow’ (
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Barnes: Isa 30:3 - -- Therefore shall the strength of Pharaoh be your shame - (see the note at Isa 20:5). Your confusion - Hebrew, ‘ For reproach.’ ...
Therefore shall the strength of Pharaoh be your shame - (see the note at Isa 20:5).
Your confusion - Hebrew, ‘ For reproach.’ It would either occur that the Egyptians "would"not enter into an alliance; or that if they did, they "could"not defend them, and in either case it would be the source of deep regret and shame.
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Barnes: Isa 30:4 - -- For his princes - The sense of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted a...
For his princes - The sense of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted alliance with Egypt. In this verse, and the following, he states the manner in which they would be made sensible of their folly in seeking this alliance. He therefore enumerates several circumstances in regard to the manner in which the alliance had been sought, and the disappointment that would follow after all their vain confidence. He therefore states Isa 30:4, that the Jews had employed persons of the highest respectability and honor, even princes, to secure the alliance; that they had gone to Egypt with much difficulty - through a land where lions, and vipers, and fiery serpents abounded; that they had at much hazard taken their treasures down to Egypt in order to secure the alliance Isa 30:5-6, and that after all, the Egyptians could not aid them. The phrase ‘ his princes,’ refers to the princes of Judah, the ambassadors that the Jews sent forth, and the idea is, that they regarded the alliance as of so much importance that they had employed their most honorable men - even their princes - to secure it.
Were at Zoan - Had come to Zoan, or were there on the business of their embassy. On the situation of Zoan, see the notes at Isa 19:11, Isa 19:13. It was the residence of the kings in Lower Egypt, and would be the place to which the ambassadors would naturally resort to negotiate an alliance.
Came to Hanes - Respecting the situation of this place there has been much diversity of opinion among interpreters. The Chaldee renders it by the more full word "Tahpanhes;"and Grotius supposes that the word is contracted from Tahpanhes Jer 43:7-8, and that the name was sometimes abbreviated and written
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Barnes: Isa 30:5 - -- They were all ashamed - That is, all the legates or ambassadors. When they came into Egypt, they found them either unwilling to enter into an a...
They were all ashamed - That is, all the legates or ambassadors. When they came into Egypt, they found them either unwilling to enter into an alliance, or unable to render them any aid, and they were ashamed that they had sought their assistance rather than depend on God (compare Jer 2:36).
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Barnes: Isa 30:6 - -- The burden of the beasts of the south - The word ‘ south’ here refers doubtless to the country to the south of Judea; and particular...
The burden of the beasts of the south - The word ‘ south’ here refers doubtless to the country to the south of Judea; and particularly to Egypt. Thus it is used in Dan 11:5-6. The phrase ‘ beasts of the south,’ here refers to the animals that were traveling to Egypt. Isaiah, in vision, sees the caravan heavily laden with treasures pursuing a southern direction on its way to Egypt. The word ‘ burden’ is used in two senses, to denote that which is borne, a heavy burden; or an oracle, a solemn prophetic message (see the notes at Isa 15:1; Isa 17:1; Isa 19:1). Many understand the word here in the latter sense, and regard this as the title of a prophetic message similar to those in Isa 15:1; Isa 17:1; Isa 19:1. But the word is doubtless used here in its ordinary signification, to denote the load which is borne on animals, and here especially the treasures which were borne down to Egypt, for the purpose of securing their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily laden with rich treasures, traveling southward toward Egypt, and cries out, ‘ O the heavy burden, the load of treasures going to the south!’
Into the land of trouble and anguish - Egypt; so called either because it was the land where the Hebrews had formerly suffered so severe oppressions; or because it was a land where the subjects were now grievously oppressed, and borne down with cruel laws; or because it was yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that Egypt was not a land of liberty and happiness, but a country where cruelty, oppression, and woe abounded. One source of trouble, as emblematic of all, the prophet immediately mentions when he designates that it abounded with venomous reptiles.
The viper - (
And fiery flying serpent - (
They will carry their riches - Presents, designed to induce the Egyptians to enter into the alliance. That it was a common custom to make presents when one king sent an embassy to another, whether the design was to show friendship or civility, or to form an alliance, is well known in regard to all the nations of the East. The custom prevails at the present day, and is often referred to in Scripture (see 1Ki 15:19; 2Ki 16:8; 2Ki 18:14-15).
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Barnes: Isa 30:7 - -- For the Egyptians shall help in vain - That is, if they enter into the alliance, they shall not be able to defend you from the invader. The oth...
For the Egyptians shall help in vain - That is, if they enter into the alliance, they shall not be able to defend you from the invader. The other member of the sentence would seem to imply that they would make promises of aid, and would even boast of being able to deliver them, but that they would fail in their promises.
Therefore have I cried - Therefore have I the prophet cried, that is, I do call her so.
Concerning this - Concerning this country; that is, Egypt. Some have understood this as referring to Jerusalem, but the connection requires us to understand it of Egypt.
Their strength is to sit still - This is evidently designed to be an expressive appellation of Egypt. The word rendered here, without much propriety, ‘ strength’ (
Art thou not it that hath cut Rahab
And wounded the dragon?
In this passage there can be no doubt that it refers to Egypt. So in Psa 87:4; Psa 89:10 (see the margin). Why it was given to Egypt is unknown, and can only be conjectured. Bochart ("Geog. Sacra,"i. 4. 24) supposes that it is derived from the word
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Barnes: Isa 30:8 - -- Now go - This is a direction to the prophet to make a permanent record of the character of the Jewish people. The fact to be recorded was, that...
Now go - This is a direction to the prophet to make a permanent record of the character of the Jewish people. The fact to be recorded was, that they were rebellious Isa 30:9; the design for which the record was to be made was to show to future times that this had been the uniform character of the nation. The record was to be preserved that it might be a proof of the care of God toward the nation even in the midst of their long-continued and obstinate perverseness.
Write it before them - Before the Jews themselves, that they may see the record, and may have it constantly before them.
In a table - Or ON a table. The word
And note it - Engrave it; that is, record it.
In a book - On parchment, or in the usual way of writing (see the note at Isa 8:1).
For the time to come - Hebrew as Margin, ‘ The latter day.’ It was to be made in order that future ages might know what had been the character of that people, and what had been the patience and forbearance of God in regard to them.
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Barnes: Isa 30:9 - -- That this is a rebellious people - (see the note at Isa 1:2). Lying children - They had promised in solemn covenant to take Yahweh as the...
That this is a rebellious people - (see the note at Isa 1:2).
Lying children - They had promised in solemn covenant to take Yahweh as their God, but they had been unfaithful to their vows.
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Barnes: Isa 30:10 - -- Which say to the seers - The prophets (see the note at Isa 1:1). See not - They desire not that they should communicate to them the will ...
Which say to the seers - The prophets (see the note at Isa 1:1).
See not - They desire not that they should communicate to them the will of Yahweh.
Prophesy not unto us right things - It is not probable that they "openly"demanded of the prophets that they should declare falsehood and deceit, but their conduct was as if they had required that. The sense is, they bore with impatience the theatenings and commands of the true prophets; they were offended at their plainness and their reproofs of their vices; and they preferred the false prophets, who fell in with their prejudices, and who did not denounce the judgment of God for their crimes.
Speak unto us smooth things - That is, those things which are in accordance with our feelings, prejudices, and desires; which assure us of prosperity and success, and which will not disturb us with the apprehension of punishment. This was spoken particularly of their desire to make a league with Egypt, an enterprise for which the true prophets threatened them with the divine displeasure, but which probably the false prophets encouraged.
Prophesy deceits - Not that they would openly and avowedly demand to be deceived, but they demanded that which the prophet says would be deceits. No man "professedly"desires to be deceived; but many a man is willing to put himself under that kind of teaching which is deceit, and which he might know to be falsehood if he would examine it.
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Barnes: Isa 30:11 - -- Get ye out of the way - Or, rather, ‘ Recede from the way;’ or ‘ Turn aside from the way.’ The words "way"and "path"are u...
Get ye out of the way - Or, rather, ‘ Recede from the way;’ or ‘ Turn aside from the way.’ The words "way"and "path"are used to denote the true religion, or the true doctrines of God Mat 7:14; Mat 22:16; Joh 14:4; Act 18:26; Act 19:9, Act 19:23; 2Pe 2:15. The request here was that the true prophets would recede from the stern and true precepts of religion, and turn to the ways of falsehood and deceit.
Cause the Holy One of Israel to cease from before us - The sense of this is, ‘ Let us hear no more of this name. We are weary of constantly hearing it, as if there was nothing else but the ceaseless repetition of the name "The Holy One of Israel.’ "It is to be remembered that the prophets spoke in this name, and often commenced their prophecies with the announcement, ‘ thus saith the Holy One of Israel.’ No one more frequently used this than Isaiah (see Isa 30:12, Isa 30:15; compare Isa 1:4; Isa 5:19, Isa 5:24; Isa 10:20; Isa 12:6; Isa 17:7; Isa 29:19; Isa 31:1; Isa 41:14). It is probable that a reference constantly to the fact that he was holy, was that which most troubled them. How descriptive of the feelings of sinners! How striking an illustration of the fact that they do not wish to hear of the name or laws of the Holy Lord God! And what a melancholy proof of depravity is it when people pursue such a course that they do not wish to hear of Him, and desire no more to be troubled with His name and laws!
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Barnes: Isa 30:12 - -- Wherefore thus saith the Holy One - Yahweh. There may be some reference here to the fact adverted to in Isa 30:11, that they were weary of the ...
Wherefore thus saith the Holy One - Yahweh. There may be some reference here to the fact adverted to in Isa 30:11, that they were weary of the name of the Holy One of Israel, and of the perpetual reiteration of his commands. Isaiah, as if to show them how little he was disposed to comply with their prejudices, again makes an appeal to that name, and urges the authority of Yahweh. It is often proper to "repeat"the very doctrine to which sinners object, and which has given them offence. That they are offended, shows that their minds are "awake"to the truth, and gives some indication that their consciences trouble them. Ministers of God should never shrink from their duty because people oppose them; they should never cease to speak in the name and by the authority of the Holy One of Israel, because that name may excite opposition and disgust.
Ye despise this word - That is, the word or message of Yahweh Isa 28:13-14; or perhaps it means the word ‘ Holy One of Israel.’ The sense is, that they did not trust in the promise and protection of Yahweh, but relied on human aid.
And trust in oppression - Margin, ‘ Fraud.’ The word
Perverseness - A crooked, perverse, rebellious course. They refused submission to Yahweh, and relied on the aid of strangers.
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Barnes: Isa 30:13 - -- Therefore this iniquity - That is, this refusing to trust in Yahweh, and this intention to seek the alliance of Egypt. The general sense of the...
Therefore this iniquity - That is, this refusing to trust in Yahweh, and this intention to seek the alliance of Egypt. The general sense of the figure here is, that their depending on Egypt would involve them ultimately in complete and awful ruin - ruin that should come upon them as suddenly as when a wall that had been long swelling out gives way.
As a breach ready to fall - Like a breaking forth, or a bursting in a wall.
Swelling out in a high wall - That is, where the foundation is not firm, and where one part of the wall sinks, and it inclines to one side until it suddenly bursts forth. A similar figure is used by the Psalmist Psa 62:3 :
Ye shall be slain all of you
As a bowing wall shall ye be, and as a tottering fence.
Whose breaking cometh suddenly - Though it has been long leaning and swelling, yet the actual bursting forth would be in an instant. So would it be with the destruction that would come upon the Jews. Though by their sins they had been long preparing for it, yet it would come upon them by a sudden and tremendous crash. So it will be with all sinners. Destruction may seem to be long delayed - as a wall may be long inclining, and may seem to prepare imperceptibly to fall; but in due time it will come suddenly upon them, when too late to obtain relief.
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Barnes: Isa 30:14 - -- And he shall break it as the breaking - That is, its breaking shall be like the breaking of a potter’ s vessel. The Septuagint reads it, &...
And he shall break it as the breaking - That is, its breaking shall be like the breaking of a potter’ s vessel. The Septuagint reads it, ‘ And its fall (
As the breaking of the potter’ s vessel - That is, as an earthen, fragile vessel, which is easily dashed to pieces. The image here is all drawn from the bursting forth, or the complete ruin of the swelling wall; but the sense is, that the Jewish republic would be entirely broken, scattered, demolished.
He shall not spare in the bursting of it - Figuratively in the bursting of the wall; literally in the destruction of the Jewish state and polity.
A sherd - A piece of pottery; a fragment.
To take fire from the hearth - Large enough to carry coals on.
Or to take water withal out of the pit - Out of the fountain, or pool; that is, it shall be broken into small fragments, and the ruin shall be complete - as when a wall tumbles down and is completely broken up. The sense is, that the republic of Israel would be completely ruined, so that there should not be found a man of any description who could aid them. The prophet does not specify when this would be. It is not necessary to suppose that it would occur on the invasion of Sennacherib, or that it would be the immediate consequence of seeking the aid of Egypt, but that it would be a consequence, though a remote one. Perhaps the figure used would lead us to look to some remote period. A high wall will begin to give way many years before its fall. The swell will be gradual, and perhaps almost imperceptible. For some time it may appear to be stationary; then perhaps some new cause will produce an increase of the projecting part, until it can no longer sustain itself, and then the ruin will be sudden and tremendous. So it would be with the Jews. The seeking of the alliance with Egypt was "one"cause - though a remote one - of their final ruin. Their forsaking God and seeking human aid, was gradually but certainly "undermining"the foundations of the state - as a wall may be gradually undermined. Frequent repetitions of that would more and more impair the real strength of the republic, until, for their accumulated acts of want of confidence, the patience of God would be exhausted, and the state would fall like a mighty, bursting wall. The prophecy was fulfilled in the invasion of Jerusalem by the Chaldeans; it had a more signal and awful fulfillment in its destruction by the Romans.
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Barnes: Isa 30:15 - -- For thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them. That reason was, tha...
For thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them. That reason was, that God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put confidence in him.
In returning - In returning to God; that is, if you are converted to him.
And rest - That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt (see Exo 14:13).
In quietness - In a collected, quiet state of mind.
In confidence - By putting simple trust in God.
Shall be your strength - You shall be safe; your enemies shall not be able to overcome and subdue you.
But ye would not - When Jerusalem was threatened by Sennacherib, Hezekiah did put this confidence in God, and reposed calmly and securely on his promises Isa 36:15, Isa 36:18, Isa 36:21; but it is not improbable that when the city was first threatened, and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib Isa 36:6. Probably, however, before the invasion had actually commenced he had seen the impropriety of this, either because the aid of Egypt could not be secured, or because Isaiah had warned him of this, and had been brought to put his trust entirely in Yahweh. Yet the offence had been "committed"of refusing to put implicit confidence in Yahweh, and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter Isa 30:16-17.
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Barnes: Isa 30:16 - -- But ye said, No - Ye who proposed an alliance with Egypt. For we will flee upon horses - The word ‘ flee’ ( נוּס nûc ...
But ye said, No - Ye who proposed an alliance with Egypt.
For we will flee upon horses - The word ‘ flee’ (
Therefore shall ye flee - You shall fly before your enemies; you shall be defeated and scattered.
We will ride upon the swift - That is, upon fleet horses or coursers. Arabia was celebrated, and is still, for producing fleet coursers, and the same was formerly true of Egypt (see the note at Isa 2:7).
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Barnes: Isa 30:17 - -- One thousand ... - The sense of this is, that you shall be easily alarmed and overcome by those who are inferior in numbers and strength. The n...
One thousand ... - The sense of this is, that you shall be easily alarmed and overcome by those who are inferior in numbers and strength. The number ‘ one thousand,’ is put for a large indefinite number; probably meaning all.
At the rebuke of one - The number one here is put to denote a very small number; a number in the ordinary course of warfare entirely disproportionate to those who would be vanquished. There is probably a reference here to the prediction in Deu 32:30 :
How should one chase a thousand,
And two put ten thousand to flight,
Except their Rock had sold them
And Yahweh had shut them up?
At the rebuke of five - Of a very small number.
Till ye be left as a beacon upon the top of a mountain - The word rendered ‘ beacon’ (
And as an ensign on a hill - (see Isa 5:26, note; Isa 11:12, note). The idea is, that those who should escape would be few in number, and would stand alone, as a beacon in view of all the nations, to admonish them of the justice of God, and the truth of his threatening - like an ensign floating on a hill that can be seen from afar. What a striking description is this of the condition of the Jews in our times, and indeed in all ages since their dispersion! Their strength, and influence, and power as a people are gone. They stand as beacons to warn the nations of the evils of a want of confidence in God, and of his justice.
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Barnes: Isa 30:18 - -- And therefore - The sense of the words rendered ‘ and therefore,’ may be better expressed by the phrase, ‘ yet moreover,’ ...
And therefore - The sense of the words rendered ‘ and therefore,’ may be better expressed by the phrase, ‘ yet moreover,’ meaning, that notwithstanding their sins, and the necessity of punishing them, Yahweh would be longsuffering, and would yet bring the nation to repentance.
And therefore will he be exalted - Lowth renders this in accordance with a conjecture of Houbigant, ‘ Shall he expect in silence, by reading
For the Lord is a God of judgment - He will do what is right. He will spare the nation still; and yet establish among them the true religion, and they shall flourish.
Blessed are all they that wait for him - This seems to have been recorded to encourage them, when the threatened calamities should come upon them, to put their confidence in God, and to trust that he would yet appear and restore the nation to himself. This verse is the commencement of the annunciation of the blessings which should yet be conferred on them. The description of these blessings is continued to Isa 30:26.
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Barnes: Isa 30:19 - -- For the people shall dwell in Zion - (see the note at Isa 1:8). The language here is evidently adapted to a return from the captivity. The whol...
For the people shall dwell in Zion - (see the note at Isa 1:8). The language here is evidently adapted to a return from the captivity. The whole design of the passage Isa 30:19-26 is to describe a future state of prosperity by images mainly drawn from the idea of temporal enjoyment. The sense is, that in some period subsequent to the calamities that would befall them for their improper reliance on the aid of Egypt Isa 30:16-17, there would be prosperity, peace, and joy in Jerusalem. The order of events, as seen by the prophet in vision, seems to be this. He sees the people threatened with an invasion by Sennacherib. He sees them forget their reliance on God and seek the aid of Egypt. He sees, as a consequence of this, a long series of calamities resulting in the downfall of the republic, the destruction of the city, and the captivity at Babylon. Yet he sees, in the distant prospect, prosperity, happiness, security, piety, the blessing of God, and rich and abundant future mercies resting on his people. That the blessings under the Messiah constitute a part of this "series"of mercies no one can doubt who attentively considers the language in Isa 30:25-26.
Thou shalt weep no more - (see the note at Isa 25:8).
He will be very gracious unto thee at the voice of thy cry - When in your calamities you shall cry unto him for deliverance, he shall hear you, and restore you to your own land. This is in accordance with the statements in Isa 26:8-9 (see the notes at these verses), that in their captivity in Babylon they would seek God.
He will answer thee - (see Jer 29:12-14).
Poole: Isa 30:1 - -- The rebellious children the Jews, who call themselves God’ s children, though they are rebellious ones, as was said, Isa 1:2 .
That take couns...
The rebellious children the Jews, who call themselves God’ s children, though they are rebellious ones, as was said, Isa 1:2 .
That take counsel that consult together, and resolve to do what follows, Isa 30:2 .
Not of me not following nor asking my advice, which they had command and encouragement from me to do.
That cover with a covering that seek protection.
Not of my Spirit not such as by my Spirit, speaking in my word, I have directed and required them to do; but such as I have severely forbidden to them; for the contrary affirmative is frequently implied in the negative; of which I have formerly given many instances.
That they may add sin to sin that unto those sins, by which they have deserved and procured my judgments upon them, they may add distrust of my power and mercy to save them, and confidence in an arm of flesh, which also is rebellion against my express command to the contrary.
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Poole: Isa 30:2 - -- That walk to go down into Egypt that send ambassadors to Egypt for succour, as we read, Isa 30:4 , which the Jews were forward to do upon all occasio...
That walk to go down into Egypt that send ambassadors to Egypt for succour, as we read, Isa 30:4 , which the Jews were forward to do upon all occasions, and did now upon the invasion of the king of Assyria, as is evident from Isa 20:5,6 , and did the like against the king of Babylon, Jer 37:7 Eze 17:15 .
Have not asked at my mouth either by the priests or prophets, as they were to do in weighty cases; of which see Num 27:21 Jos 9:14 1Sa 23:9,10 1Ki 22:7 Jer 21:2 42:2,20 ; or by studying my word, which plainly directs them to another course, and forbids them this practice.
In the shadow in their power (as it is in the foregoing clause) and protection, which is oft signified by the shadow, as Jud 9:15 Psa 17:8 91:1,4 .
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As being not only unprofitable, but mischievous to you.
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Poole: Isa 30:4 - -- His princes the princes of Judah, either sent by the king, or by the appointment of their brethren.
Hanes an eminent city of Egypt, called more lar...
His princes the princes of Judah, either sent by the king, or by the appointment of their brethren.
Hanes an eminent city of Egypt, called more largely Tahapanes , and Tahpanhes , Jer 2:16 43:8 .
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They both the messengers, and they who sent them.
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Poole: Isa 30:6 - -- The burden either
1. The prophecy; which if oft called the burden ; or rather
2. The burden of riches or treasures, as it is explained in the latt...
The burden either
1. The prophecy; which if oft called the burden ; or rather
2. The burden of riches or treasures, as it is explained in the latter part of the verse.
Of the beasts of the south which is carried upon asses or camels, as it follows, into Egypt, which lay southward from Judea.
Into the land of trouble and anguish into Egypt and Ethiopia or Cush; for both are joined together in this matter, Isa 20 , whole land seems to be called a land of trouble and anguish prophetically, because they should distress them, and not help them; as was said of the Assyrians in the like case, 2Ch 28:20 , some render it, by or through the land , &c., and understand it of the vast wilderness which lay between Judea and Egypt. But it was more proper and important to speak of the land to which these man and beasts went, than of that through which they were to pass; which it was needless so particularly to describe. Nor was the direct road from Judea to Egypt such a place as is here described.
The young and old lion which may be understood properly, because these and the following creatures did abound, and were very fierce and mischievous, in Egypt and Ethiopia; but withal, seems to design the craft and cruelty of that people, and the danger of their confederacy with them, and the harm which they should have from them.
Fiery flying serpent: that there were flying serpents in those parts, is affirmed, not only in Scripture, bout also by Herodotus, Cicero, and Ammianus, and divers other authors. They ; the Jews, designed by the same pronoun,
they Isa 30 5,
will carry their riches either,
1. To secure them; or rather,
2. To procure their assistance. Upon the shoulders of young asses; much used there for carrying burdens, as is evident from Gen 32:15 45:23 , &c.
Upon the bunches upon the backs, which were strengthened with bunches, by a synecdoche.
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Poole: Isa 30:7 - -- Concerning this concerning this counsel or practice. Or, to her ; to Jerusalem or Judah.
Their strength is to sit still it is safer and better for...
Concerning this concerning this counsel or practice. Or, to her ; to Jerusalem or Judah.
Their strength is to sit still it is safer and better for them to sit quietly at home, seeking to me for help. He seems industriously to use an ambiguous word, Rahab , which signifies both strength, as Job 9:13 Psa 90:10 , and Egypt , as Psa 87:4 Isa 51:9 , so called from its singular strength; to intimate that if they did not go to Rahab, Rahab, or what they expected from Rahab or Egypt, which was powerful succour, should come to them.
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Poole: Isa 30:8 - -- Write it write this prophecy and warning which I have now delivered.
Before them in their presence, in the public assembly; for the prophets were m...
Write it write this prophecy and warning which I have now delivered.
Before them in their presence, in the public assembly; for the prophets were many times commanded to do such actions, as well as to deliver their messages.
In a table, and note it in a book so this was to be written twice over; once in a table, to be handed up in some public place, that all that were then and there present might read it; and again in a book, that it might be kept for the use of posterity.
That it may be for the time to come as a witness for me and against them, that I have given them fair warning, and they have wilfully run upon their own ruin.
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Poole: Isa 30:9 - -- Lying children which profess one thing, and practise another.
The law of the Lord the commands of God, either contained in Scripture, or delivered ...
Lying children which profess one thing, and practise another.
The law of the Lord the commands of God, either contained in Scripture, or delivered by my mouth, whereby these practices are expressly forbidden to them.
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Poole: Isa 30:10 - -- He speaks not of the words of their mouths; for none could be so mad of impudent as to have or profess a desire to be cheated, but of the language of...
He speaks not of the words of their mouths; for none could be so mad of impudent as to have or profess a desire to be cheated, but of the language of their actions. They do so discourage and threaten God’ s faithful prophets, and so encourage their own false prophets, as if they had rather be deceived to their destruction, than hear the truth for their preservation and salvation. They prefer the pleasing of their humours before the saving of themselves.
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Poole: Isa 30:11 - -- Out of the way in which you now walk, out of you present course of preaching unsavoury and frightful things to us.
Cause the Holy One of Israel to c...
Out of the way in which you now walk, out of you present course of preaching unsavoury and frightful things to us.
Cause the Holy One of Israel to cease from before us do not trouble us with harsh and repeated messages from God, as you used to do.
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Poole: Isa 30:12 - -- In oppression in the wealth which you have gotten by oppression, whereby you now think to procure Egyptian succours; of which See Poole "Isa 30:6" ....
In oppression in the wealth which you have gotten by oppression, whereby you now think to procure Egyptian succours; of which See Poole "Isa 30:6" .
And perverseness and in your perverse and rebellious course of sending to Egypt for help.
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Poole: Isa 30:13 - -- This iniquity of sending and trusting to Egypt for succour.
Whose breaking cometh suddenly at an instant like a wall which is high, and seems to be...
This iniquity of sending and trusting to Egypt for succour.
Whose breaking cometh suddenly at an instant like a wall which is high, and seems to be strong, but swelling forth in some parts, which upon the least accident falleth down suddenly to the ground. Such shall be the issue of your high and towering confidence in Egypt.
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Poole: Isa 30:14 - -- He shall break it he, either God, or he whom God shall send against them. Or, it shall be broken ; for such phrases are oft taken indefinitely and p...
He shall break it he, either God, or he whom God shall send against them. Or, it shall be broken ; for such phrases are oft taken indefinitely and passively; it, this iniquity last mentioned, Isa 30:13 , your carnal confidence and all the grounds of it, and you that lean upon it.
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Poole: Isa 30:15 - -- In returning either from your present purpose of sending to Egypt, or unto God, as the LXX., and Syriac, and Arabic translators render it. Or,
in qu...
In returning either from your present purpose of sending to Egypt, or unto God, as the LXX., and Syriac, and Arabic translators render it. Or,
in quietness for the verb from which this word come is elsewhere used in that sense, as Psa 23:2 Jer 30 10 46:27 .
In quietness in sitting still, and quieting your own minds. In confidence, to with, rightly placed upon me and my promises for your deliverance.
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Poole: Isa 30:16 - -- We will flee out of this land from the king of Assyria; which is very probable divers of the richer sort did, having sent their treasures before them...
We will flee out of this land from the king of Assyria; which is very probable divers of the richer sort did, having sent their treasures before them, as we read Isa 30:6 .
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Poole: Isa 30:17 - -- Shall flee which words are fitly supplied out of the following clause.
At the rebuke either,
1. At his real rebuke, upon his assault or onset; or ...
Shall flee which words are fitly supplied out of the following clause.
At the rebuke either,
1. At his real rebuke, upon his assault or onset; or rather,
2. At his verbal rebuke, upon his mere threats, as fearing that he will proceed from words to blows.
Shall ye flee all of you, how numerous soever.
Till ye be left as a beacon & c.; till you be generally destroyed, and but a few of you left.
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Poole: Isa 30:18 - -- Therefore because of your general destruction and great misery; which is frequently mentioned in Scripture as a motive to God’ s mercy, as Deu 3...
Therefore because of your general destruction and great misery; which is frequently mentioned in Scripture as a motive to God’ s mercy, as Deu 32:36 , and in many other places, as hath been oft observed already. But some rendered this Hebrew particle yet , or notwithstanding , as it is supposed to signify, Isa 51:21 Jer 16:14 Eze 39:25 Hos 2:14 .
Wait patiently expect your repentance, and stop the course of his judicial proceedings against you, that you may have an opportunity of making your peace with him, and of preventing your utter ruin.
Will he be exalted he will lift up and bestir himself, and will work gloriously in your behalf, as this phrase is used, Psa 21:13 46:10 Isa 33:10 , and oft elsewhere; and as the following verses explain it.
Is a God of judgment who carrieth himself towards his people (for of them only he speaks in this place) not with furious passion, but with judgment and discretion, or with equity and moderation; for judgment is oft opposed to fury and rigorous justice, as Psa 112:5 Jer 10:24 30:11 . Blessed are all they that wait for him; this waiting upon God, in his way, with faith and patience, is a surer way to your safety and happiness, than seeking to Egypt, or any other carnal remedies.
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Poole: Isa 30:19 - -- For the people shall dwell in Zion at Jerusalem for although the time is coming, when the people shall be banished from Jerusalem, and carried captiv...
For the people shall dwell in Zion at Jerusalem for although the time is coming, when the people shall be banished from Jerusalem, and carried captives into Babylon; yet after a set time they shall return to Jerusalem, and have a fixed and comfortable abode there: which was in part accomplished upon their return from Babylon; but more fully in the times of the gospel, when many of them were, and the whole body of them shall be, brought into Christ’ s church, which is oft called Zion and Jerusalem, both in the Old and New Testament.
He will answer thee whereas now he seems to be deaf to thy prayers.
Floor. They shall not have straw only, but wheat, &c., to denote abundance.
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Haydock: Isa 30:1 - -- Of me. Ezechias was guided by human prudence, in making an alliance with Egypt, though he might have just reasons for refusing to pay tribute to the...
Of me. Ezechias was guided by human prudence, in making an alliance with Egypt, though he might have just reasons for refusing to pay tribute to the Assyrians, 4 Kings xviii. 20. (Calmet) ---
And. Septuagint, "alliances not by," &c. (Haydock)
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Shame. Egypt had been defeated before Sennacherib's approach.
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Haydock: Isa 30:4 - -- Hanes. Chaldean, "Taphanes," (Jeremias ii. 16.) or Daphnז Pelusiז. (Herodotus ii. 30.) ---
In the Arabic, Nome, which formed part of (Haydock)...
Hanes. Chaldean, "Taphanes," (Jeremias ii. 16.) or Daphnז Pelusiז. (Herodotus ii. 30.) ---
In the Arabic, Nome, which formed part of (Haydock) the dominions of Tharaca. (Calmet)
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Haydock: Isa 30:6 - -- Burden. This title seems unnecessary, and may be added by some Jew, (chap. xxi. 13.) though the Chaldean and others explain it, "They carry on their...
Burden. This title seems unnecessary, and may be added by some Jew, (chap. xxi. 13.) though the Chaldean and others explain it, "They carry on their beasts, presents to the south," to the nations of Arabia and Egypt, infested with lions, &c. The rest of the prophecy is against the Jews, who cannot well be styled beasts of the south. (Calmet) ---
Basilisk. The ibis devours many serpents on their flight from Arabia and Egypt. (Herodotus ii. 5.; Solin. xxxii.)
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Haydock: Isa 30:7 - -- Cried. Hebrew, "called it Rahab, (or pride) it is rest." The people are indolent, though they will make great promises. (Calmet)
Cried. Hebrew, "called it Rahab, (or pride) it is rest." The people are indolent, though they will make great promises. (Calmet)
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Haydock: Isa 30:8 - -- Box. This word was covered with wax. (Propertius iii. 3.) ---
Write, that none may pretend that they were not admonished. Some think that this wa...
Box. This word was covered with wax. (Propertius iii. 3.) ---
Write, that none may pretend that they were not admonished. Some think that this was addressed to Jeremias: but Isaias spoke to his incredulous countrymen.
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See not. Such were the dispositions of their heart, chap. xxviii. 15.
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Haydock: Isa 30:11 - -- Us. Mention God no more, or let him not meddle with our affairs. Seek not to reclaim us, we are pleased with our delusion. (Calmet)
Us. Mention God no more, or let him not meddle with our affairs. Seek not to reclaim us, we are pleased with our delusion. (Calmet)
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Haydock: Isa 30:12 - -- Oppression. Literally, "calumny," (Haydock) or rebellion against the Assyrians. This was contrary to the respect due to God's name, used in the rat...
Oppression. Literally, "calumny," (Haydock) or rebellion against the Assyrians. This was contrary to the respect due to God's name, used in the ratification of treaties, how wicked soever those princes might be.
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Haydock: Isa 30:13 - -- For. Psalm lxi. 3. If God had not miraculously cut off the army of Sennacherib, what would have become of the kingdom of Juda?
For. Psalm lxi. 3. If God had not miraculously cut off the army of Sennacherib, what would have become of the kingdom of Juda?
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Haydock: Isa 30:15 - -- Be. Septuagint, "groan," as Origen, &c., read. If you be seriously converted, and trust not in Egypt, you need not fear.
Be. Septuagint, "groan," as Origen, &c., read. If you be seriously converted, and trust not in Egypt, you need not fear.
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Haydock: Isa 30:16 - -- Ones, or chariots. (Calmet) ---
Egypt was famous for horses, Deuteronomy xvii. 16. (Forcr.[Forerius?]) ---
Rebsaces ridicules the Jews for the wa...
Ones, or chariots. (Calmet) ---
Egypt was famous for horses, Deuteronomy xvii. 16. (Forcr.[Forerius?]) ---
Rebsaces ridicules the Jews for the want of them, 4 Kings xviii. 23. (Haydock)
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Haydock: Isa 30:17 - -- Five. A small number shall put you to flight. (Menochius) ---
Mast, set up after a shipwreck, to warn others, or as a signal, chap. xxxiii. 23.
Five. A small number shall put you to flight. (Menochius) ---
Mast, set up after a shipwreck, to warn others, or as a signal, chap. xxxiii. 23.
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Haydock: Isa 30:18 - -- Wait for him. Having convinced Ezechias that he ought to trust in on other, the Lord rescues him from the hand of Sennacherib. (Calmet)
Wait for him. Having convinced Ezechias that he ought to trust in on other, the Lord rescues him from the hand of Sennacherib. (Calmet)
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Weep. The citizens expected certain death, (Haydock) or slavery. (Calmet)
Gill: Isa 30:1 - -- Woe to the rebellious children, saith the Lord,.... The Jews, who were, by national adoption, and by outward profession of religion, the "children" of...
Woe to the rebellious children, saith the Lord,.... The Jews, who were, by national adoption, and by outward profession of religion, the "children" of God, but were apostates from him, had turned their backs upon him, deviated from his law, and departed from his worship and ordinances; and therefore a woe is pronounced against them, or they are called upon to consider of their evil ways, and return, that iniquity might not be their ruin:
that take counsel, but not of me; they met and consulted together about their safety, when in danger, but did not ask counsel of the Lord; they did not consult his word, nor his prophets, nor by Urim and Thummim, as in case of war they should more especially:
and that cover with a covering, but not of my spirit; they sought for a cover, a shelter, a protection from the enemy, but not from the Spirit of the Lord, in his word and prophets, who would have directed them to a more suitable and sufficient one. Kimchi understands this of their covert and secret counsels, which they laid deep, as they fancied, and sought to hide. The Targum of the former clause and this is,
"that take counsel, but not of my word; that consult a consultation, but do not ask of my prophets:''
that they may add sin to sin; the sins of consulting others, and of putting confidence in a creature, to their other sins of rebellion and apostasy: so wicked men, who are enemies in their minds, by wicked works, to God, and commit acts of hostility against him, and are in danger thereby of eternal ruin, do not consult the word and ministers of the Gospel, but flesh and blood, carnal sense and reason, and seek to cover themselves with the rags of their own righteousness, and not with the robe of Christ's righteousness, and garments of salvation, which the Spirit of God reveals and brings near; and so to their other sins they add that of trusting to their own righteousness, and not submitting to Christ's.
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Gill: Isa 30:2 - -- That walk to go down into Egypt,.... That walk out of their own land to go thither; who sent messengers thither to form an alliance, and get help and ...
That walk to go down into Egypt,.... That walk out of their own land to go thither; who sent messengers thither to form an alliance, and get help and assistance, or went in person, to secure themselves from present danger. Jarchi refers this to the times of Hoshea, the son of Elah, king of Israel, who sent messengers to So, king of Egypt, 2Ki 17:4. Jerom to the times of Jeremiah, to the history in his prophecy, Jer 41:17 and others to Zedekiah. Kimchi thinks it respects the time of Ahaz, though there is no account, either in the books of Kings or Chronicles, of sending then to Egypt for help; or else to the times of Hezekiah himself; which latter is right, as appears from the insults of Rabshakeh, when Sennacherib's army was before Jerusalem, Isa 36:6,
and have not asked at my mouth: or as the Targum,
"the words of my prophets they have not asked;''
they did not inquire of the prophets of the Lord, whether they should go down or not:
to strengthen themselves in the strength of Pharaoh; by making an alliance with him, and receiving men and horses from him, to assist them against the Assyrians; this Pharaoh was he whom the Scriptures call So, 2Ki 17:4 and by other writers, Sevechus and Sethon:
and to trust in the shadow of Egypt; the protection that would afford them, in which they placed their confidence, and thought themselves safe from their other enemy, by having so powerful an ally; but this was but a shadow, as are whatsoever men trust in short of the Lord himself, be they riches or righteousness, or any creature or creature enjoyment.
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Gill: Isa 30:3 - -- Therefore shall the strength of Pharaoh be your shame,.... They should be disappointed of the help and assistance they expected from him, and so be as...
Therefore shall the strength of Pharaoh be your shame,.... They should be disappointed of the help and assistance they expected from him, and so be ashamed of their ally, and of confidence in him:
and the trust in the shadow of Egypt your confusion; they should be confounded, when they should find themselves unsupported by the Egyptians, in whom they put their confidence; so all such that trust in the creature, or in an arm of flesh, sooner or later are ashamed and confounded; but those that trust in the Lord never are, neither in this world, nor in that to come.
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Gill: Isa 30:4 - -- For his princes were at Zoan,.... That is, the princes of the king of Judah, or of the people of Judah; though it can hardly be thought that princes s...
For his princes were at Zoan,.... That is, the princes of the king of Judah, or of the people of Judah; though it can hardly be thought that princes should be sent ambassadors into Egypt, to enter into an alliance, or request help, without the knowledge, leave, and consent, and indeed order, of the king, under which character they went, as appears from the following clause:
and his ambassadors came to Hanes; these are the same with the princes, for such were sent on this embassy, both for the honour of the kingdom, and for the more easy obtaining of their end; the two places mentioned, to which they went, were two principal cities in Egypt, where probably the king of Egypt was, and his court kept, sometimes at one place, and sometimes at another. Zoan is the same with Tanis, the metropolis of one of the nomes or provinces of Egypt, called from it the Tanitic nome; and so the Targum here renders it, "Tanes": and the Septuagint and Vulgate Latin versions, "Tanis"; See Gill on Isa 19:11. The Jews g say there is not a more excellent place in all Egypt than Zoan, because kings were brought up in it, as it is here said, "his princes were at Zoan"; the other, here called "Hanes", is the same with Tahapanes in Jer 2:16 and Tahpanhes, Jer 43:7 and so the Targum here calls it; it is thought to be the same with Daphnae Pelusiae; here Pharaoh had a house or palace; see Jer 43:9 and this is the reason of the ambassadors going thither.
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Gill: Isa 30:5 - -- They were all ashamed of a people that could not profit them,.... The princes, the ambassadors that were sent unto them, and the king or people, or b...
They were all ashamed of a people that could not profit them,.... The princes, the ambassadors that were sent unto them, and the king or people, or both, that sent them, who hoped for and expected great things from them, but, being disappointed, were filled with shame; because either the Egyptians, who are the people here meant, either could not help them, or would not, not daring to engage with so powerful an enemy as the Assyrian monarch, which is illustrated and confirmed by repeating the same, and using other words:
nor be an help, nor profit, but a shame, and also a reproach: so far from being of any advantage to them, by helping and assisting them against their enemy, wanting either inclination or capacity, or both, that it not only turned to their shame, but even was matter of reproach to them, that ever they made any application to them, or placed any confidence in them for help.
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Gill: Isa 30:6 - -- The burden of the beasts of the south,.... Some think this begins a new prophecy, and this the name and inscription of it. The Septuagint version is,
...
The burden of the beasts of the south,.... Some think this begins a new prophecy, and this the name and inscription of it. The Septuagint version is,
"the vision of the four footed beasts in the wilderness;''
and Kimchi's note is,
"this prophecy, which he prophesied, that the beasts of the south should go out, meaning the beasts of the wilderness, and devour those that went to seek help from Egypt;''
but it respects the same thing as before, as appears by what follows; namely, the messengers going down to Egypt, which lay south of Judea, as Jarchi and Kimchi, Ben Melech and Abarbinel, observe, with beasts carrying riches thither, either for safety, or to obtain help from them:
into a land of trouble and anguish; as it had been to their fathers formerly, and would be no otherwise to them now, notwithstanding their high raised expectations of assistance from them; there may be an allusion to its name Mizraim:
from whence come the young and old lion, the viper, and fiery flying serpent; creatures with which Egypt abounded, as historians relate, and where some of them, at least, were worshipped, and where also men dwelt comparable to these creatures, as for craft and cruelty; though some understand this not of the country of Egypt, into which they went, but of the desert of Arabia, which lay between Judea and Egypt, through which they went; which was a land of trouble and anguish, for want of water, and because of these noxious creatures, of which it was full; see Deu 8:15,
they will carry their riches upon the shoulders of young asses; which were much used in Judea to carry burdens on, and which were laid chiefly on their shoulders; and this denotes the great quantity of riches that would be, and were carried into Egypt, either by the ambassadors, as presents to the Egyptians, to gain their friendship and assistance; or else by some of the principal inhabitants of Jerusalem and Judea, who, upon hearing of the invasion by Sennacherib, gathered up their riches, and fled to Egypt with them for safety, making use of young asses and camels, as follow:
and their treasures upon the bunches of camels; much used in travelling through the deserts of Arabia, and which have some one, some two humps on their backs, whereby they are better fitted to carry burdens. The word is of the singular number, and only used in this place; and has the signification of honey, as the camels hump is so called, as Jarchi from the Talmud h says, because, when hurt, it is healed by anointing it with honey; and upon these they carried their money and jewels they had treasured up:
to a people that shall not profit them; the Egyptians, who were of no service to the Jews, to free them from the invasion of the Assyrians.
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Gill: Isa 30:7 - -- For the Egyptians shall help in vain, and to no purpose,.... Not sending help in time, or such as did no service; though they made a show of help, and...
For the Egyptians shall help in vain, and to no purpose,.... Not sending help in time, or such as did no service; though they made a show of help, and attempted to help them, or seemed to do so, yet failed to do it:
therefore have I cried; proclaimed or published, either the Lord by the prophet, or the prophet in the name of the Lord, which is much the same:
concerning this, Their strength is to sit still; either concerning this embassy, that it would have been better for the ambassadors to have spared all their toil, and labour, and strength, in going down to Egypt, and have remained quiet and easy in their own country: or, "I cried, or called, to this i", this city of Jerusalem, and the inhabitants of it, and declared to them, that it was best for them quietly to trust in the Lord, and depend upon his protection, and sit still in Jerusalem, and not attempt to flee from thence to Egypt for safety, and they should see the salvation of God, as in Exo 14:13 to which some think there is an allusion; not but that they might be busy, and employ themselves in preparing for their defence, by providing themselves with arms, and repairing their fortification; but it was not right to go out of the city, and seek a foreign aid or safety. The word for "strength" is "Rahab", one of the names of Egypt, Psa 87:4 and so the sense may be, their "Rahab", their "Egypt", or what they expect from thence, namely, protection and safety, is to sit still, and abide quietly at Jerusalem. Jarchi refers this to Egypt, "I have called to this", to Egypt, they are of a proud spirit, the people cease, and are proud without cause; or according to another exposition he gives, their pride ceaseth, or it is fit it should. De Dieu interprets it also of Egypt; and so does Gussetius k, but in a different manner, thus, the Egyptians are strength as to rest, they will strongly rest, while Israel strongly hopes they will help them.
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Gill: Isa 30:8 - -- Now go, write it before them in a table, and note it in a book,.... Meaning their sins, their rebellion against God, their trust in an arm of flesh, a...
Now go, write it before them in a table, and note it in a book,.... Meaning their sins, their rebellion against God, their trust in an arm of flesh, and contempt of the divine word; or the prophecy of their destruction, for these things; and both may be meant; which the Lord orders to be written before their eyes, in some public place, as in the temple, upon a table, a table of wood covered with wax, on which they formerly wrote, and then hung it up against a wall, that it might be read by everyone; and he would have him also engross it in a book, that it might be kept for time to come: now what God would have thus written and engrossed, must be something considerable, and of consequence; and, as it may refer to the sins of this people, may denote the blackness and detestableness of them, as being what they had reason to be ashamed of, when thus set before them; and, as it may refer to their punishment, it may signify the certainty of it:
that it may be for the time to come, for ever and ever; and so continue to their eternal infamy, and for the justification of God in his proceedings against them, and be cautious unto others. The Vulgate Latin version renders it, "for a testimony for ever", a witness for God, and against the Jews; and so the Targum,
"and it shall be in the day of judgment for a witness before me for ever.''
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Gill: Isa 30:9 - -- That this is a rebellious people,.... This, with what follows, is what the Lord would have written and engrossed, and remain for ever; or this is a r...
That this is a rebellious people,.... This, with what follows, is what the Lord would have written and engrossed, and remain for ever; or this is a reason why he would have it, for so the words be rendered, "for", or "because, this is a rebellious people l"; rebellious against God and his commands; they are called "rebellious children" before, Isa 30:1 and, as it follows,
lying children; false spurious ones, only called, not truly, the children of God, and lied when they called themselves so, and were guilty of lying also, not only to God, but to one another:
children that will not hear the law of the Lord; either read, or explained, at least, not so as to be obedient to it; and such must be rebellious ones, and deserve not to be called the children of God. The Targum is,
"children that like not to receive the doctrine of the law of the Lord.''
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Gill: Isa 30:10 - -- Which say to the seers, See not,.... The same with the prophets in the next clause, which explains this:
and to the Prophets, prophesy not unto us ...
Which say to the seers, See not,.... The same with the prophets in the next clause, which explains this:
and to the Prophets, prophesy not unto us right things; things agreeable to the mind and will of God, and which ought to be done; not that they, in so many words, said this, but this was the language of their hearts and actions. The Targum is,
"who say to the prophets, prophesy not, and to the teachers, teach us not the doctrine of the law:''
speak unto us smooth things; that peace and prosperity should attend them, though they went on in their sinful courses:
prophesy deceits; for to prophesy peace to them, when destruction was at hand, was to deceive them; and yet they chose rather to be told the one than the other.
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Gill: Isa 30:11 - -- Get ye out of the way: turn aside out of the path,.... These two expressions mean one and the same thing; either that the prophets would go out of the...
Get ye out of the way: turn aside out of the path,.... These two expressions mean one and the same thing; either that the prophets would go out of their usual way of threatening ruin and destruction; or that they would go out of the way of the people, and not stand in it to hinder them pursuing their own lusts and pleasures; or that they would go out of the right way, as the Targum, which is God's way, and join with them; or, at least, connive at, and indulge them, in their ways:
cause the Holy One of Israel to cease from before us; do not so often make mention of his name, or come to us with a "thus saith the Lord"; let us hear no more of him, or messages from him; and especially under this character of "the Holy One of Israel", who is by nature holy, loves holiness, and requires it, and hates sin. The Targum is,
"remove far from us the word of the Holy One of Israel;''
let us hear no more of that.
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Gill: Isa 30:12 - -- Wherefore thus saith the Holy One of Israel,.... The prophet introduces his message with the phrase they objected to: ministers of the word must not s...
Wherefore thus saith the Holy One of Israel,.... The prophet introduces his message with the phrase they objected to: ministers of the word must not seek to please men, nor should they be deterred from the use of phrases, because disliked by natural men: as, in our days, men do not love to hear the name of Christ so often mentioned, or his Gospel, or the glorious truths of it; but the use of them should not be left off on that account, but rather they should be the more inculcated, as we find this phrase was; see Isa 30:15,
Because ye despise this word; either this name of the Lord, "the Holy One of Israel"; or this prophecy that was delivered unto them, which reproved them for their confidence in Egypt, and exhorted them to sit still at home, and trust in the Lord; but instead of that they trusted in what was very bad, as follows:
but trust in oppression and perverseness, and stay thereon; either in oppressors, and perverse persons, as the Egyptians were; or in their wealth, got by oppression, rapine, and fraud, which they carried to Egypt, and on which they depended for help and relief; and in that perverse disposition of mind, contradicting the Lord speaking by his prophets, resolving to take their own way, not doubting but that they should have success.
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Gill: Isa 30:13 - -- Therefore this iniquity shall be to you as a breach ready to fall,.... Or, "as a falling breach" m; contempt of the word of God, and trusting in wicke...
Therefore this iniquity shall be to you as a breach ready to fall,.... Or, "as a falling breach" m; contempt of the word of God, and trusting in wickedness, rejecting the counsel of God, and placing confidence in the creature, these would be the cause of ruin; which ruin is signified by the breach of a falling wall, or by a breach in a wall, by reason of which it is in danger of falling, and is just ready to fall:
swelling out in a high wall; like a wall that bellies out and bulges, and which, when it once begins to do, suddenly falls; and the higher it is, it comes with more force, and the greater is the fall:
whose breaking cometh suddenly, at an instant; and so it is suggested, should be the ruin of this people; the high towering confidence they had in Egypt would fall with its own weight, and they with it, and be broken to pieces in a moment; and which is further illustrated by another simile.
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Gill: Isa 30:14 - -- And he shall break it as the breaking of the potter's vessel,.... That is, their confidence in an arm of flesh, and they that place it there; and this...
And he shall break it as the breaking of the potter's vessel,.... That is, their confidence in an arm of flesh, and they that place it there; and this either God shall do, or the enemy, and God by him; or rather it may he rendered impersonally, "it shall be broken"; and may refer to the wall to which the ruin of this people is compared, that that when it falls shall be broke to pieces, as a potter's vessel is when it falls upon a pavement, or is dashed against anything, or, struck with a rod of iron:
that is broken in pieces; he shall not spare; or that is broken in pieces without mercy, as the Targum; no pity shall be shown by the enemy, nor mercy from the Lord:
so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit; as poor people are wont to do, to take fire from the hearth, and water out of a well, in a piece of a broken pitcher n; but this vessel should be broke into so many shivers, that there should not be such a piece left of it as could be made use of for such purposes. This denotes the utter and irreparable ruin and destruction of these people, which, though it was not at this time, yet afterwards by the Babylonians, and especially by the Romans.
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Gill: Isa 30:15 - -- For thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill...
For thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill behaviour to the Lord, condescends to give them the best advice, as follows:
in returning and rest shall ye be saved; or "may be saved" o; this is the right and the only way, namely, by "returning" from their evil ways, particularly their purpose of going to Egypt for help, and by returning to God by repentance and reformation, and to his worship and ordinances; and so the Targum,
"if ye return to my law;''
and by "resting" quietly at home, and reposing their trust in the Lord:
in quietness and in confidence shall be your strength; in a quiet submission to the will of God, and in quietly waiting upon him for the issue and event of things, abiding in their own houses, and not in a hurrying tumultuous manner, running here and there for help; and in a holy and humble confidence in the Lord, and in the power of his might, where they should find such strength and security, as Pharaoh king of Egypt could not give them:
and ye would not; would not be persuaded to keep at home, and from going down to Egypt; would not take the advice given, but pursue their own measures and methods of salvation. This is the literal sense of the words; and if they can be accommodated to spiritual and eternal salvation, it may be done in this way: repentance may be meant by "returning", and faith by "rest"; or by "returning and rest" may be designed returning to rest, that is, to Christ, who is the only rest to weary souls: "quietness" may intend peace of conscience, arising from the blood and righteousness of Christ; and "confidence" faith, and an assurance of it, which make men strong Christians; though their strength does not barely lie in these graces, but in the object of them: now faith and repentance are blessings of the covenant of grace, gifts of God, and graces of the Spirit, which go together in the doctrine of salvation, and have a concern in it; though they are not meritorious procuring causes, nor conditions of it; yet in this way God brings his people to salvation, and they enter into, and are descriptive of, the character of such that are saved; there is so close a connection between these and salvation, that none are saved without them; and it may be observed, that this way of saving men through faith and repentance, and by going to Christ alone for rest, and by placing confidence in, and deriving all peace and comfort from him, is disagreeable to unregenerate men; which is a proof of the wretched depravity, and corruption, and perverseness of the will of man.
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Gill: Isa 30:16 - -- But ye said, No, for we will flee upon horses,.... Hither and thither to get help and assistance; go down to Egypt for it on them, or thither for them...
But ye said, No, for we will flee upon horses,.... Hither and thither to get help and assistance; go down to Egypt for it on them, or thither for them, as some render it; and then face the enemy, and, if we can not conquer him, will flee from him, and so provide for our safety; this is man's way of salvation, as opposed to God's way; see Hos 1:7 or this may design their fleeing on horses and camels with their riches into Egypt, both for the security of them and their persons, Isa 30:6,
therefore shall ye flee; on horses from the enemy, and be pursued and taken by him; this was fulfilled long after, when the city was taken by the Chaldeans; see 2Ki 25:4,
and, We will ride upon the swift; horses or camels, to the swiftness of which they trusted, and doubted not to get off safe, but would find themselves mistaken:
therefore shall they that pursue you be swift; yea, swifter than the horses and camels they rode on, and overtake them, and either put them to death, or carry them captive. The Chaldeans are represented as very swift, Jer 4:13.
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Gill: Isa 30:17 - -- One thousand shall flee at the rebuke of one,.... A troop of horse, consisting of a thousand men, shall flee upon the attack and onset of a single pe...
One thousand shall flee at the rebuke of one,.... A troop of horse, consisting of a thousand men, shall flee upon the attack and onset of a single person, so dispirited should they be, and so possessed of the fear of the enemy; what was promised to them with respect to their enemies is here turned against them, Lev 26:7,
at the rebuke of five shall ye flee; being attacked by a very small number, the whole army should run away: this denotes with what ease they should be routed, and put to flight; and is to be understood, not of what would be at the present time, but of what should come to pass hereafter, when the Chaldean army should come against them;
till ye be left as a beacon upon the top of a mountain; or, "as the mast of a ship", so the Septuagint and other versions. Jarchi says it signifies a high tree, or tall piece of wood fixed in the earth, like a ship's mast p, set up to give warning of an enemy's approach, and when, and where, sometimes fires used to be kindled; hence the Targum is,
"till ye are left as a burning torch on the top of a mountain.''
The Syriac version renders it, "as a wild ass", solitary and alone:
and as an ensign on a hill; erected as a trophy of victory. The design of the metaphors is to show that there should be few that should escape falling into the enemy's hand, here and there one, that should he scattered about, and be very thin, as beacons and signs are, and should be warnings to others of pursuing the same foolish and sinful methods and practices.
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Gill: Isa 30:18 - -- And therefore will the Lord wait, that he may be gracious unto you,.... Or "yet" q, or "nevertheless" though such an utter destruction shall be made, ...
And therefore will the Lord wait, that he may be gracious unto you,.... Or "yet" q, or "nevertheless" though such an utter destruction shall be made, there are a few that the Lord has a good will unto, and therefore waits till the set time comes to arise and have mercy on them; he has taken up thoughts and resolutions of grace and favour concerning them, and has fixed the time when he will show it; and he is, as it were, panting and longing after it, as the word r used signifies, as some have observed, until it is up; he waits for the fittest and most proper time to show mercy; when things are brought to the worst, to the greatest extremity, and when his people are brought to a sense of their danger, and of their sins, and to repentance for them, and to see their need of his help and salvation, and to implore it, and to depend upon him for it; then, in the mount of difficulty, and in the most seasonable time, does the Lord appear; and hereby the mercy is the sweeter to them, and his grace is the more magnified towards them: so he waits to be gracious to his people in conversion; he is gracious before; he is of a gracious disposition; he is inclined, nay, resolved, to show favour to them; yea, he has done various acts of grace before, such as their election in Christ, the provision of a Saviour for them in the covenant, putting all grace into his hands for them, the redemption of them by him, and the adoption of them into his family; but in conversion there is an open exhibition and display of the grace of God; much grace is then shown in applying pardoning grace, a justifying righteousness, and salvation by Christ unto them; by many love visits, and by opening the treasures of his grace unto them, as well as by implanting much grace in them, as faith, hope, love, and every other: now there is a fixed time for all this; and, until that time comes, the Lord waits to be gracious; this is his longsuffering towards his elect, which issues in their salvation; he does not cut them off in their sins; he bears much and long with them, and, as it were, longs till the time comes to unbosom himself to them, and bestow his favours on them; and so, after conversion, he waits and observes the fittest time to deliver them out of afflictions, temptations, &c.
and therefore will he be exalted, that he may have mercy upon you; or, "will exalt himself" s; raise up himself, who seemed to be asleep, and careless of his people, and rise up against their enemies, and in defence of them, which is showing mercy to them; or be exalted on his throne of grace, that he may give, and they may find, grace and mercy to help them in time of need: or, "he will exalt", or "lift up"; that is, his Son; so he was lifted up on the cross, that his people might be drawn after him, and saved by him; and he has also exalted him at his right hand to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins; and he is now lifted up as the serpent on the pole in the ministry of the word, that whosoever believes in him should have everlasting life; so that these exaltations, or lifting up, are in order to have mercy; and his waiting to be gracious is by the Jews t interpreted of his desire after the Messiah's coming, and his waiting for that: or, "he will be exalted, in", or "by, having mercy on you" u; the glory of God is displayed in showing mercy to his people; they are engaged and influenced hereby to glorify God for his mercy, both in things temporal and spiritual. The word in the Arabic language, as Schultens observes w, signifies to "desire" x; and this will make the words run smoothly in agreement with the former; "and therefore", or "nevertheless, will he desire to have mercy on you"; which denotes the Lord's good will to his people, and how much his heart, and the desires of it, are towards them:
for the Lord is a God of judgment; or, "though he is a God of judgment" y, of strict justice, judges in the earth, and will judge the world in righteousness; see Mal 2:17 his grace, mercy, and justice, agree together, in redemption justification, pardon of sin, and salvation: or of moderation, clemency, and grace to correct his people; he corrects them not in wrath and hot displeasure, but in judgment, in a tender and fatherly way and manner, Jer 10:24 and he is a God of "discretion", Psa 112:5 of wisdom and knowledge, and does all things after the counsel of his will; he has fixed upon the proper time, and he knows which is the best time, and he waits that time to show grace and mercy to his people:
blessed are all they that wait for him; that do not run here and there for help, and are tumultuous, restless, and impatient, but wait God's own time to do them good; that wait for his gracious presence, and the discoveries of his love, for the performance of his promises, for answers of prayer, for all blessings temporal and spiritual, and for eternal glory and happiness; these are happy persons, all and every one of them; they enjoy much now, and it can not be said, nor conceived, what God has prepared for them hereafter; see Isa 49:23.
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Gill: Isa 30:19 - -- For the people shall dwell in Zion at Jerusalem,.... Or, "for the people of Zion z shall dwell in Jerusalem"; those that belonged to the fort of Zion ...
For the people shall dwell in Zion at Jerusalem,.... Or, "for the people of Zion z shall dwell in Jerusalem"; those that belonged to the fort of Zion should dwell in Jerusalem, or "abide" there, both they and the inhabitants of it, at least many of them should quietly continue there, waiting the Lord's time to appear for them, and not run here and there, and particularly to Egypt for help or shelter. Seeing there are many things in the following verses which have respect to Gospel times, and best suit with them, this may be understood of the safe and comfortable dwelling of the children of Zion, or regenerate persons, in a Gospel church state, which is often called Jerusalem, both in the Old and New Testament:
thou shalt weep no more; or, "in weeping thou shall not weep" a; though they had been weeping because of the enemy's invasion of their land, and besieging their city, yet now all tears should be wiped away from their eyes, being delivered from him; this may very well be accommodated to Gospel times:
he will be very gracious unto thee, at the voice of thy cry; these are the words of the prophet, declaring that the Lord would be gracious to his people at the voice of their prayer and supplication to him in their distress, as he was to the voice of Hezekiah's cry and supplication to him:
when he shall hear it, he will answer thee; he always hears the prayers of his people, and he always answers them, sooner or later, in his own time, and in his own way; see Isa 65:24.
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:1; Isa 30:2; Isa 30:2; Isa 30:4; Isa 30:4; Isa 30:5; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:6; Isa 30:7; Isa 30:7; Isa 30:7; Isa 30:8; Isa 30:8; Isa 30:8; Isa 30:9; Isa 30:10; Isa 30:10; Isa 30:10; Isa 30:11; Isa 30:11; Isa 30:12; Isa 30:12; Isa 30:12; Isa 30:13; Isa 30:14; Isa 30:14; Isa 30:14; Isa 30:14; Isa 30:15; Isa 30:15; Isa 30:17; Isa 30:17; Isa 30:17; Isa 30:18; Isa 30:18; Isa 30:19; Isa 30:19; Isa 30:19
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NET Notes: Isa 30:2 Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
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NET Notes: Isa 30:4 Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact locati...
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NET Notes: Isa 30:5 The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”
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NET Notes: Isa 30:6 This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.
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NET Notes: Isa 30:7 The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁב...
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NET Notes: Isa 30:8 Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled...
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NET Notes: Isa 30:13 The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes sud...
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NET Notes: Isa 30:19 Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
Geneva Bible: Isa 30:1 Woe to the ( a ) rebellious children, saith the LORD, that take counsel, but not from me; and that ( b ) cover with a covering, but not of my spirit, ...
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Geneva Bible: Isa 30:4 For his ( c ) princes were at Zoan, and his ambassadors came to Hanes.
( c ) The chief of Israel went into Egypt as an ambassador to seek help and ab...
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Geneva Bible: Isa 30:6 The ( d ) burden of the beasts of the south: into the land of trouble and anguish, from which [come] the young and the old lion, the viper and flying ...
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Geneva Bible: Isa 30:7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried ( e ) concerning this, Their strength ( f ) [is] to sit still.
( e ) ...
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Geneva Bible: Isa 30:8 Now go, write ( g ) it before them in a tablet, and note it in a book, that it may be for the ( h ) time to come for ever and ever:
( g ) That is, th...
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Geneva Bible: Isa 30:9 That this [is] a rebellious people, lying children, children [that] will not ( i ) hear the law of the LORD:
( i ) He shows what was the cause of the...
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Geneva Bible: Isa 30:10 Who say to the seers, See not; and to the prophets, Prophesy not to us right things, speak to us smooth things, prophesy ( k ) deceits:
( k ) Threate...
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Geneva Bible: Isa 30:12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in ( l ) oppression and perverseness, and lean upon it:
( l ) Me...
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Geneva Bible: Isa 30:14 And he shall break it as the breaking of the potter's vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bur...
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Geneva Bible: Isa 30:15 For thus saith the ( n ) Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your stren...
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Geneva Bible: Isa 30:16 But ye said, No; for we will flee upon ( o ) horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you b...
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Geneva Bible: Isa 30:17 One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the ( p ) top of a mountain, and...
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Geneva Bible: Isa 30:18 And therefore will the LORD wait, that he may be ( q ) gracious to you, and therefore will he be exalted, that he may have mercy upon you: for the LOR...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Isa 30:1-33
TSK Synopsis: Isa 30:1-33 - --1 The prophet threatens the people for their confidence in Egypt,8 and contempt of God's word.18 God's mercies towards his church.27 God's wrath and t...
Maclaren: Isa 30:15 - --Quietness And Confidence'
In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--Isaiah 30:15.
ISRAEL always ...
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Maclaren: Isa 30:18 - --God's Waiting And Man's
And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy ...
MHCC: Isa 30:1-7 - --It was often the fault and folly of the Jews, that when troubled by their neighbours on one side, they sought for succour from others, instead of look...
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MHCC: Isa 30:8-18 - --The Jews were the only professing people God then had in the world, yet many among them were rebellious. They had the light, but they loved darkness r...
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MHCC: Isa 30:19-26 - --God's people will soon arrive at the Zion above, and then they will weep no more for ever. Even now they would have more comfort, as well as holiness,...
Matthew Henry: Isa 30:1-7 - -- It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour fr...
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Matthew Henry: Isa 30:8-17 - -- Here, I. The preface is very awful. The prophet must not only preach this, but he must write it (Isa 30:8), write it in a table, to be hung up and...
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Matthew Henry: Isa 30:18-26 - -- The closing words of the foregoing paragraph ( You shall be left as a beacon upon a mountain ) some understand as a promise that a remnant of them s...
Keil-Delitzsch -> Isa 30:1-5; Isa 30:6-7; Isa 30:8; Isa 30:9-11; Isa 30:12-14; Isa 30:15-17; Isa 30:18; Isa 30:19-22
Keil-Delitzsch: Isa 30:1-5 - --
The plan which, according to Isa 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by...
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Keil-Delitzsch: Isa 30:6-7 - --
The prophet's address is hardly commenced, however, when a heading is introduced of the very same kind as we have already met with several times in ...
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Keil-Delitzsch: Isa 30:8 - --
So runs the divine oracle to which the following command refers. "Now go, write it on a table with them, and note it in a book, and let it stand th...
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Keil-Delitzsch: Isa 30:9-11 - --
It was necessary that the worthlessness of the help of Egypt should be placed in this way before the eyes of the people. "For it is a refractory pe...
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Keil-Delitzsch: Isa 30:12-14 - --
Thus do they fall out with Jehovah and the bearers of His word. "Therefore thus saith the Holy One of Israel, Because ye dislike this word, and put...
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Keil-Delitzsch: Isa 30:15-17 - --
Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for ...
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Keil-Delitzsch: Isa 30:18 - --
The prophet now proceeds with ולכן , to which we cannot give any other meaning than et propterea , which it has everywhere else. The thought ...
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Keil-Delitzsch: Isa 30:19-22 - --
None but such are heirs of the grace that follows the judgment - a people, newly pardoned in response to its cry for help, conducted by faithful tea...
Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39
This long section of the book deals with Israel's major decision in Isa...
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Constable: Isa 13:1--35:10 - --B. God's sovereignty over the nations chs. 13-35
This major section of the book emphasizes the folly of ...
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Constable: Isa 28:1--33:24 - --3. The folly of trusting the nations chs. 28-33
Chapters 28-35 are somewhat similar to chapters ...
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