Bible Commentaries
Isaiah 30

Introduction

CHAPTER 30

:-. THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR.

Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isaiah 30:2-6; Isaiah 30:15; Isaiah 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Exodus 23:32; Deuteronomy 7:2).

Verse 1

1. take counsel—rather, as Isaiah 30:4; Isaiah 30:6 imply, "execute counsels."

cover . . . covering—that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isaiah 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Exodus 24:8; Zechariah 9:11), translate, "who make a league."

not of—not suggested by My Spirit" (Numbers 27:21; Joshua 9:14).

that they may add—The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deuteronomy 29:19).

Verse 2

2. walk—are now setting out, namely, their ambassadors ( :-).

Egypt—See on :-; Isaiah 30:2.

Pharaoh—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.

shadow—image from shelter against heat: protection (Psalms 121:5; Psalms 121:6).

Verse 3

3. shame—disappointment. Egypt, weakened by its internal dissensions, can give no solid help.

Verse 4

4. his—Judah's (compare :-).

at Zoan—are already arrived there on their errand to Pharaoh (see :-).

came to Hanes—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 ( :-); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.

Verse 5

5. ( :-.)

Verse 6

6. burden—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, Daniel 11:5; Daniel 11:6), and exclaims, Oh, the burden of treasure on the beasts! c. (Hosea 8:9 Hosea 12:1).

land of trouble—the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (Deuteronomy 8:15; Jeremiah 2:6).

flying serpent— (Jeremiah 2:6- :), a species which springs like a dart from trees, on its prey.

will carry—rather, present, "carry," namely, as presents to Egypt (Jeremiah 2:6- :).

young asses—rather, "full-grown asses" [MAURER].

Verse 7

7. "Egypt is vanity, and to no purpose will they help" [G. V. SMITH].

strength—Hebrew, Rabah, a designation for Egypt (Isaiah 51:9; Psalms 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Psalms 87:4- :). English Version agrees with Isaiah 30:15; Isaiah 7:4.

Verse 8

8. table—a tablet ( :-), which should be set in public, containing the prophecy in a briefer form, to be read by all.

a book—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 to pass. See on Isaiah 8:1; Isaiah 8:16.

for ever and ever—rather read, "For a testimony for ever" [Chaldee, JEROME, LOWTH]: "testimony is often joined to the notion of perpetuity (Deuteronomy 31:19; Deuteronomy 31:21; Deuteronomy 31:26).

Verse 9

9. lying—unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isaiah 59:13; Proverbs 30:9).

Verse 10

10. (Micah 2:6; Micah 2:11; Micah 3:5).

See not—as you now do, foretelling misfortune.

Prophesy not . . . right things—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 (Micah 3:5- :). 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."

Verse 11

11. Depart from the true "way" (so in Acts 19:9; Acts 19:23) of religion.

cause . . . to cease—Let us hear no more of His name. God's holiness is what troubles sinners most.

Verse 12

12. Holy One—Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.

this word—Isaiah's exhortation to reliance on Jehovah.

oppression—whereby they levied the treasures to be sent to conciliate Egypt ( :-).

perverseness—in relying on Egypt, rather than on Jehovah.

Verse 13

13. Image from a curve swelling out in a wall (Psalms 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.

Verse 14

14. he—the enemy; or rather, God (Psalms 2:9; Jeremiah 19:11).

It—the Jewish state.

potter's vessel—earthen and fragile.

sherd—a fragment of the vessel large enough to take up a live coal, c.

pit—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.

Verse 15

15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations.

quietness—answering to "wait for Him (God)" ( :-).

Verse 16

16. flee—not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt ( :-). This was expressly against the Mosaic law ( :-; see on Isaiah 2:7; Isaiah 2:7- :).

shall . . . flee—literally, "before your enemies"; their sin and its punishment correspond.

Verse 17

17. One thousand—A thousand at once, or, "As one man" [MAURER].

rebuke—the battle cry.

shall ye—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" (Isaiah 5:26; Isaiah 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 Leviticus 26:8; Deuteronomy 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."

Verse 18

18. therefore—on account of your wicked perverseness (Isaiah 30:1; Isaiah 30:2; Isaiah 30:9; Isaiah 30:15; Isaiah 30:16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isaiah 30:13; Isaiah 30:14; Isaiah 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].

be exalted—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 Isaiah 30:17- :, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," c.

judgment—justice faithfulness to His covenant.

wait—compare Isaiah 30:17- :, wait, namely, for His times of having mercy.

Verse 19

19. ( :-). The restoration from Babylon only typifies the full accomplishment of the prophecy ( :-).

weep no more— ( :-).

thy cry— (Isaiah 26:8; Isaiah 26:9; Jeremiah 29:12-14).

Verse 20

20. Rather, "The Lord will give"; the "though" is not in the original.

bread of adversity—He will not deny you food enough to save you in your adversity (1 Kings 22:27; Psalms 127:2).

be removed—rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [MAURER]. Contrast with this Psalms 74:9; Amos 8:11.

Verse 21

21. word—conscience, guided by the Holy Spirit (John 16:13).

Verse 22

22. covering of . . . images—rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (2 Kings 23:8; 2 Kings 23:10; 2 Kings 23:14; 2 Kings 23:16; 2 Chronicles 31:1; compare Isaiah 2:20; Deuteronomy 7:25).

Verse 23

23. rain of—rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.

increase—the produce.

fat—bread made of the best wheat flour (compare Genesis 49:20; Deuteronomy 32:14).

Verse 24

24. ear—that is, till. Asses were employed in tillage, as well as oxen ( :-).

clean—rather, salted provender [GESENIUS]. The Arab proverb is, "Sweet provender is as bread to camels—salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.

winnowed—not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.

shovel—by which the grain was thrown up in the wind to separate it from the chaff.

fan—an instrument for winnowing.

Verse 25

25. Even the otherwise barren hills shall then be well-watered ( :-).

the day, &c.—when the disobedient among the Jews shall have been slain, as foretold in Isaiah 30:16: "towers," that is, mighty men (Isaiah 30:16- :). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.

Verse 26

26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Isaiah 60:19; Isaiah 60:20; Revelation 21:23; Revelation 21:24; Revelation 22:5).

breach—the wound, or calamity, sent by God on account of their sins (Revelation 22:5- :).

Verse 27

27. name of . . . Lord—that is, Jehovah Himself (Psalms 44:5; Psalms 54:1); represented as a storm approaching and ready to burst over the Assyrians (Isaiah 30:30; Isaiah 30:31).

burden . . . is heavy—literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. SMITH]; the gathering cloud gradually rising till it bursts.

Verse 28

28. (Isaiah 11:4; 2 Thessalonians 2:8).

reach . . . neck—the most extreme danger; yet as the head, or capital of Judah, was to be spared (Isaiah 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape.

sieve of vanity—Rather, "the winnowing fan of destruction" [LOWTH] (Isaiah 41:16).

bridle in . . . jaws—as prisoners are represented in the Assyrian inscriptions (Isaiah 41:16- :).

causing . . . to err— (Isaiah 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Isaiah 63:17- :).

Verse 29

29. the night . . . solemnity—As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Exodus 12:42).

goeth with a pipe—or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (Deuteronomy 16:16; Ezra 2:65; Psalms 122:1-4).

Verse 30

30. Jehovah's "glorious voice," raised against the enemy ( :-), is again mentioned here, in contrast to the music ( :-) with which His people shall come to worship Him.

lighting down of . . . arm— (Isaiah 30:32; Psalms 38:2). The descent of His arm in striking.

scattering—namely, a blast that scatters, or an "inundation" [MAURER].

Verse 31

31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Isaiah 10:5; Isaiah 10:24).

Verse 32

32. grounded—rather, "decreed," "appointed" [MAURER].

staff—the avenging rod.

him—the Assyrian; type of all God's enemies in every age. Margin and MAURER construe, "Every passing through (infliction, :-) of the appointed rod, which, c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples.

battles of shaking—that is, shock of battles (Isaiah 19:16 compare "sift . . . sieve," Isaiah 19:16- :).

with it—namely, Assyria.

Verse 33

33. Tophet—literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2 Kings 23:10; Jeremiah 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Jeremiah 7:31- :) and his angels," and unbelieving men (Matthew 5:22; Matthew 25:41; Mark 9:43; Mark 9:44).